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PERSUASIVE TO UNITY. 



HNG FORTH 



THE GROUND OF THAT SOURCE OF COMFORT: 



IN WHICH 



GROUND OF A CLEAN BEAM AND A RIGHT SPIRIT, MEM MAY 
GROW IN GOOD AND PIRMLI SUPPORT BACfl 

OTHER AS LIVING STONES 



IN THE TEMPLE OF GOD. 




l1 



s 



BY JOSEPH BANCROFT 

WITH 

ROBERT BARCLAY. 



"Create in me a clean heart, O God; and renew a right spirit 
within me." — Psalm li. 10. 



PHILADELPHIA : 

THOMAS WILLIAM STUCKEY, PRINTER, 

No. 57 North Seventh Street. 

187 5. 







-aw 



CONTENTS. 



PAGK. 

Preface. ....... 5 



Universal Love appearing in and through man reconciled 
unto, and in Unity with God, considered and testified 
unto as the greatest gift of God to men. By Joseph 
Bancroft, ...... 13 

Universal Love considered and established upon its right 
foundation, being a serious enquiry how far Charity may 
and ought to be extended towards persons of different 
judgments in matters of Religion, and whose principles 
among the several sects of Christians do most naturally 
lead to that due moderation required. Written in the 
Spirit of love and meekness, for the removing of stum- 
bling-blocks out of the way of the simple ; by a lover 
of the souls of all men, Robert Barclay, . . 61 

A Testimony concerning the true and acceptable worship 
of God : what it is ; and how to be performed. Set 
forth by Robert Barclay, in an Apology for the true 
Christian divinity ; being an explanation and vindica- 
tion of the principles and doctrine of the people called 
Quakers, ...... 107 

Concerning True Discipline. The Anarchy of the Ran- 
ters, and other Libertines, the Hierarchy of the Ro- 
manists, and other pretended Churches, equally refused 
and refuted, in a two fold apology, for the Church and 
people of God, called, in derision, Quakers : Wherein 
they are Vindicated from those that accuse them of dis- 
order and confusion on the one hand, and from such aa 



CONTE] 



v a c; I 



them with tyranny and imposition on the 
it true and pure principles of 
tl.. | i d by their testimony : bo is also 

ti : . :• of the Church of Christ re- 

in, and Bottled upon its right bad 
lotion. By I ly, . . 185 

NT written :' arc hon< 

d< ii, aved body ; 

■ if the di them who 

pie who approved 
th I • -; : .:i arnestly soliciting 

th that all of them may truly bo- 

rne one - forth 

nd with precept. For their meeting 
8 withoi • if they duly consider 

Ire unto love and to good work 
I i I, 0o I dii ided from 

Him : it' D and known amongst men, it must be 

th; neth out of their : and. to Come OUt of them, 

ftmustha placed in them ; the vessel, or their 

h Bpirit| first havi pared: proving 

that t! rard and the inward, the natural and the 

owned together, Cor men mutually to 

manifestation of God amongst them. V>y 
Bancroft, ..... 295 

B to A Persuasive to Unity, . . . 825 



PREFACE. 



In the love with which I feel my mind covered to 
the cause of Jesus Christ, and to my beloved fellow- 
creatures without respect of persons, which has 
obliged me to the present essay to gain their atten- 
tion for the purpose of mutual edification, I would 
bespeak the patient, careful reading of all that is 
herein put before them ; desiring each one to look 
to the Spirit of the Lord for the gift of understand- 
ing in that which is propounded ; and not to burden 
the creature with too earnest an effort on its own 
part ; as if the power of understanding were not the 
gift of God received in faith daily, but were inherent 
in man without the breath of Life, and himself capa- 
ble fully to understand all things at first mention of 
them: whereas, the growth of that capacity is to be 
waited for in all things both natural and spiritual ; 
and is conferred upon man as in a seed, and is in- 
creased by growth to appear first as a blade, by 
dressing and keeping, even in the good ground ; by 
watchfulness and care that an enemy does not sow 
evil seed when men sleep, and the w r atch is not kept 
up ; and so tares begin to grow, and the growth of 
good is checked and the understanding darkened, 
and edification obstructed. Therefore, wait upon 
the Lord, the Spirit of good, for a good understand- 
ing and a well disposed mind towards that for which 

5 



PREFACE. 

tliv attention is solicited : and recur to it again and 
aiii as thou finds thy mind bo disposed, In the U-av 
f anything that may be for edification to the 
house of God : which building is of considerate men 
above that which is admirable in the ox and the 
ii^s ; for (Jod has set man over the works of His 
hand- for " them M to have dominion over all in the 
place wherein He lias put him. The consideration 
of which purpose and commission to every member 

in itfl own place in the body, lv.niiivth that the 

spirits of the prophets be subject to the prophets, or 

to the same spirit in every fellow member; Beeing 

that which groweth of the good Beed in any of them 

[uireth purging, and is submitted to that which is 

Over those works in every man, tor the mutual 

oomfori of the whole, and the glory oi the great 
Eead of all. So that, dear reader, both for my 

d and comfort, and for our mutual edification, 

and that of the whdt body, it is needful that thOM 

be considerate, patiently watchful and prayerful, and 
shew thyself "an braelite indeed in whom is no 
guile/ 1 like Nathaniel; one doing the work of the 
one good seed of Abraham, the Friend of God, 
whether as a child, as a young man, as a strong man. 

as an elder, in Christ Jesus,who is the full growth 
of the manifestation ^\' that One only.good seed. 

I have frit it best for me to reprint what Robert 
Barclay wrote respecting Universal Love, True 
Christian Worship, and True Christian Discipline 

bout abridgment, notwithstanding thatthe cir- 
cumstances in which men at this time, particularly 
in the Knitcd States of America, are placed, may 
r to render parts of what he has written not 



VII 

needful now to recur to : ye1 even now, in relation 
to there is enough lefl of thai which Li is 

desirable Bhould be removed ou1 of the way, to make 
it well to revive the whole as he pu1 it before his 
contemporaries : that we may be stimulated to dili- 
gence in endeavoring the repair of that which has 
n broken down and greatly impaired, and is 
needful to our defence and comfort if we would be 
as a city compact together: that the work which he 
prophesied of, and which we see in measure^grown 
according to promise, may be fulfilled ; to the glory 
of God in the good of his creatures, and the perfec- 
tion of men in the stature of the Church of Jesus 
Christ, which can only have place as men stand in 
true testimony, as they did in that he wrote, "the 
good fruits and effects which daily abound to the 
household of faith, in the government the Lord is 
establishing among us, doth more and more com- 
mend it unto us ; and confirmeth our hearts in the 
certain belief of that, which we can confidently tes- 
tify in good conscience, that God hath led us here- 
unto by his Spirit : and we see the hand of the Lord 
herein, which in due time will yet more appear ; 
that as through our faithful testimony in the hand of 
the Lord, that anti-christian and apostatized genera- 
tion, the National Ministry hath received a deadly 
blow by our discovering and witnessing against their 
forced maintenance, and tithes, against which we 
have testified by many cruel sufferings of all kinds, 
as our chronicles shall make known to generations 
to come, so that their kingdom, in the hearts of 
thousands, begins to totter and lose its strength, and 
shall assuredly fall to the ground, through truth's 



\in PREFi 

prevailing in the earth ; bo on the other hand do we, 
by coming to righteousness and innocency, weaken 
the strength of their kingdom, who judge for re- 
wards, as well as such as preach for hire, and by not 
ministering occasions to those, who have Leaped ap 
riches, and lived in excess, lust and riot; by feeding 
and preying upon the iniquities and contentions of 
the people. For aa truth and righteousness prevails 
in the earth, by our faithful witnessing and keeping 
to it, the nations shall come to be eased and dis- 
burdened of that deceitful tribe of lawyers, (as well 
as priests) who by their many tricks, and endless in- 
tricacies, have rendered justice, in their method, 
burdensome to honest men, and seek not so much 
to put an end, as to foment controversies and conten- 
tion-, that they themselves may be still fed and up- 
held, and their trade kept up. Whereas by truth's 
propagation, as many of these controversies will die 
by men's coming to be less contentious, so when any 
difference ariseth, the saints giving judgment, with- 
out gif) or reward, or running into the tricks and 
endless labyrinths of the lawyers, will soon compose 

them. Ami this is that we are persuaded, the Lord 
U bringing about in our day, though many do not, 
and many will not see it; because it is indeed in a 
way different and contrary to man's wisdom, who 

are now despising Christ in his inward appearance, 

i" Cause of the meanness of it, as the Jews of old did 
him in his outward. Yet notwithstanding there 
were some then that did witness, and could not be 

rileut, hut mU8< testify that he was come; even so 

nowape there thousands, that can set to their seal, 

that he hath now again the second time appeared, 



1\ 



and is appearing in ten thousands of bis saints; in 
and among whom (as a first fruits of many more 
that shall be gathered) he is restoring the golden b 
and bringing them into the holy order and govern- 
ment of his own Son, who is ruling, and to rate in 
the midst of them, setting forth the counsellors as 
at the beginning, and judges as at the first; and 
establishing truth, mercy, righteousness, and judg- 
ment again in the earth. Amen. Hallelujah I" 
e pp. l } o7-8.) As men are preserved standing to- 
gether patiently and faithfully in Buffering for and 
in the true worship of God, and preserved from di- 
visions amongst themselves, and in that agreement 
in which is ability to wrestle in prayer all night with 
the angel of God's presence until the break of day, 
and the blessing is received wherein the name is 
changed, and the people of God appear in saved 
persons, and one nation in salvation, nothing can 
divide their meetings for worship and discipline, 
held in the " patience of Jesus, to serve and worship 
him, with sufferings, ignominies, calumnies and re- 
proaches " as set forth in Robert Barclay's testimony 
respecting their meetings : see Articles xiii.and xiv. 
For the people of God do not hold meetings for the 
worship of Him to the exclusion of any desiring to 
be ITis worshippers, but for the invitation of all nun 
publicly to unite therein; that they may enjoy and 
possess the blessings of His spiritual government : 
" even as Jesus Christ, the author thereof, did enjoy 
and possess his spiritual kingdom, while oppressed, 
persecuted, and rejected of men; and as, in despite 
of the malice and rage of the devil, he spoiled princU 
paV ties and piowers, triumphing over them, and through 






thai had ttu power of death, thai is, 

: so also all hifl followers both run and do 

p him, not only without the arm of flesh to 

protect them, but even when oppressed. For their 

;> bein| tual^ is by the power of the Spirit 

defended and maintained; but such worships as are 

!, and consist in carnal and outward ceremot* 
and . need a carnal and outward arm to 

protect and defend them, else they cannot stand and 

Ind as from hence have sprung 

up ail tho s and bloodshed among Chris* 

each by the arm of flush endeavored to 
defend and protect their own way and worship; 9 ' 
e p. l IT) so will the now divided people of God 
called Friends (or Quakers by the world) while re- 
maining without an open testimony against such divi- 
. defend each his own, and seek to impeach his 
neighbor's position; notwithstanding they have been 
rcifully preserved by the salt of good, in parts of 
rm in their meetings for worship and 
discipline : which form in division, and without the 
power and life, hath little to invite men to admire 
it, or rejoice in it: and hence almost every win 

a of this profession dwindle, and it is 

difficult to keep them up. Nothing can make them 

ally inviting hut the power of lave and unity: 

8(3 I"' Gtod, who hath SO salted the divided 

parts and pr< parts in form, that there is 

nothing wanted to bring them together and make of 
them a living army for the work and purpose of 
k - the V >rm< r of all things/ 3 hut to take heed to the 
•wand cease, every man, from his own 

will and work, not their live- unto the death; 



PRBF l< 

but hating these, that newness of life may be received 
in tlir power of Love and Light, which is the power 
of God; thai would make us One people of God, ancl 
renew our meetings together, bo thai we cannot con- 
ceive of the comfort of them; which would make 
them so inviting thai there would be no need lor any 
contrivances of men for that purpose. For whal 
more delectable feasl ran men propose for themse] 
than that which is to 1>< i enjoyed in meeting together 
in the love of God, and the substance of things 
hoped for, which change not, but are eternal ; and 
are ever worthy to be waited for jointly by all men 
in themselves, where that which may be known of 
I is manifest. Come then, and let us MEET and 
REJOICE together in acceptable worship to God, and 
in care towards each other. 

The Lord hath laid it upon me to put forth these 
writings for the consideration of all men; and has 
engaged me to offer my person, time, and strength 
to meet with my beloved fellow-creatures in waiting 
upon Him for the discovery, and manifestation in 
the flesh, of the Way in which this good Cause may 
be glorified through us all. 

JOSEPH BANCROFT. 

Wilmington, Dkl., 12th mo. 11th, 1873, 



UNIVERSAL LOVE, 

APPEARING IX \vi) THBOUGB MAN RECONCILED UNTO, 

AM) IX UNITY WITH GOD, CONSIDERED AND 

TESTIFIED UNTO AS THE GREATEST GIFT 

OF GOD TO MEN. 



Universal love is that without which men cannot 
profitably meet together for the worship of God; 
neither for the proper and needful exercise of godly 
care or discipline to the help one of another ; n<n- 
be joined together in meetings; in which joining of 
men consists that manifestation of God in the flesh 
which is the body of Jesus Christ in substance, the 
Church of the living God : wherein " abideth faith, 
hope, and charity, these three ; but the greatest of 
these is charity." 

By receiving grace, which is charity, (John iii. 16, 
17,) or possessing faith, men understand that the 
worlds were framed by the Word of God (Heb. xi. 3), 
and are drawn to worship Him ; by experience in 
which worship, hope is wrought (Rom. v. 4); and 
men are thereby drawn to work together for mutual 
good; which is mutually enjoyed in charity. With- 
out charity there can be no joining of men in one 
body of living members (1 Cor. xiii. 2), shewing 
forth the fullness of the Godhead in joined members, 
or bodily (as in Jesus Christ of Nazareth); which 
one body u is the image of the invisible God." 



1 I \ PBBS1 \hvi-: TO UNITY. 

It | 1 God, aboul two centuries past, to raise 

op a people id whom Be restored the primitive g 
pel power and testimonies of the Truth in a remark- 
jree and manner; who bore witness ther< 
Buffering, and by many Bound testimonies 
jiven forth for the gaining and instruo- 
q of those who spoke against and persecuted 
them, as not knowing either them or the Truth of 
which they witness* ft ; as well as forthe strengthen- 
ing of the weak, and reclaiming and restoring of 
pt not their first love. 
My birth was amongst this people, and of pious 
parents who were careful to bring up those under 
their direction in a religious life and conversation 
consistent with their Christian profession; and my 
education until my majority was amongst that p< 

in England, where I was not exposed to any con- 
tention such as at different times had some place 
amongst them before my time. After I was twenty- 
re it was my lot to come to the United 
pica, where within the compass of 
iladelphia Yearly Meeting of Friends, I was in- 
duced into an unhappy condition amongst them, 
which had place in consequence of an apprehension 
with many of them that there was a declension from 
rod dn.trine in some. This conviction caused 
h a course t<> be adopted to put a stop thereto as 
ghl by others not proper or justifiable; and 
ntion amongst them became so sharp that 
in 1827, about three years after my coming amongst 
them, they separated into two parts. 

M v lot fd] with the larger part, who took the ini- 
tiative step in the division ; claiming not to have de- 



nnvBu a I i 

viated from sound dod rine, and to have taken thai 

step only to avoid contention. By thifl course and 

claim they saw no cause to Bel forth any statement 

doctrine, other than that they were in unity with 

writings to that time approved by the Society, and 

had no new doctrine to promulgate : and they with- 

heldfrom any dealing with those from whom they 

parted, either on account of beliefs, or because 

their disciplinary action, which they had consider* d 

grievous pa to justify themselves in withdrawing 

m their meetings and Betting up meetings separate 

from them. 

The other part, as was reasonably to be expected 
in such ease, to justify their charges of unsound- 

ss, not only set forth in print that which they con- 
sidered sound, but they set forth their charges 
against those who had withdrawn from them, and 
who generally denied such charges when applied to 
personally ; and they proceeded summarily to treat 
with and disown them individually on account of 
their owning and uniting with the Yearly Meeting 
set up, as was alleged, for peace sake; although 
those thus disowning such, confessed themselves not 
averse to the separation on the same behalf. 

I trust I have written no word here which will 
hurt a cicatrized wound, being desirous only to set 
forth that my Maker has dealt with me so as to pre- 
pare me for the work which I apprehend lie requires 
at my hand amongst my honored and beloved fellow- 
creatures, before He takes me hence to be seen of 
them no more. 

I am now fully seventy years of age; I have walked 
amongst you, dearly beloved and longed for, ever 



16 I l-i.hsi A8IVI tO i M 

sin.-f thai time in much Berious thoughtfhlness eon- 
our condition, and the ofience which is pre- 
I to tender minds in the world by the want of 
which La manifest in us while yet wo 
claim to be Friends, and in the language of conduct, 
I.. | aoh other too much as enemies, in that 

continue to meet apart, and to believe respecting 
■h other, that the obstacles preventing our meeting 
together are not with ourselves, but with our neigh- 
bors : which keeps those who do so, still in the po- 
rn of charging one another with wrong, and as 
being enemies and no1 Friends, as each continues to 
claim for himself. And this obtains without any 
open effort on the part of either, to come to judg- 
ment, and thereby to reconciliation with each other. 
Oh! how jealous should we be of ourselves while 
this is bo. There must be something wrong or 
titing with both in Buch a ease: and it is not rear 
able to Buppbse that it attaches to one part only, 
while neither Beeks openly to be reconciled. 

When I reflect how divine wisdom and goodness 
has dealt with and exercised me in mind and cir- 
cumstances since my coming amongst this people for 
whom particularly He has thus engaged me, I am 
amazed in thankful acknowledgment thereof I 
have been kept in constant exercise of mind on this 
»imt, and in a care so to walk as not to bring any 
reproach ^n cur holy profession, and in no respect 
to increase on my own part the feeling of division 

from any. Ami such lias heen the extension of in- 
finite mercy, that T know not that any man can 
justly bring any thing to my charge in breach ^£ 
either the first or the b< cond commandment, so that 



i FIVERS \L LOVB, APPEARING. 17 

I love those before whom this may come, as my own 

il. 

I well remember my observation in 1827 that 
there was no one raised up to stand before the peo- 
ple with the testimony that the Friend could not be 

divided and have a place in the sight of the world as 

a living creature : which truth my mind was pointed 
to, though T was not required or qualified conspicu- 
ously to declare it as now, and during several years 
past In so much that when the division impended 

in New York Yearly Meeting after having taken 
place in Philadelphia, there was a desire clung about 
me tint Elias Hicks, before the crisis came there, 
might be given to see that men should not divide 
from each other on account of opinions, nor teach 
them for doctrine ; and to offer himself an offering 
to prevent it ; saying, this must not be, rather put 
me out of the way, and let me stand aside, than to 
divide from one another on my account : and I 
mourned that he did not do so. 

This trouble and controversy amongst the people 
called Friends differed from any that came before it, 
in the want or absence of such testimony bearers. 
There w^as no open testimony that the contention 
must be ended by suffering and ceasing to contend 
without love, which ever has been the way of saved 
men; and not by dividing the Friend's body and 
continuing the contention in the parts, which will 
be done as long as the division has place in men who 
do not seek to be reconciled, as it is at this day. In 
all previous difficulties amongst them, that which 
had the substance of the Friend warned the poople 
against contending for cjnnions out of love, and to the 



18 A PBB8UABIVB 10 I 

in of] • r : whi< h if red 

1 produ iiK'iit and enmity anion _ 

at it by contending earn- 

■ the faith >n love to all men universally. 

And this good le the heavenly kingdom 

am them never ceased its operation on bucIi 

>ns in those who did i » from it, endeavor- 

_■ to draw closer together all who abode its virtuo 

rk, an«l anited in Beeking for the return and re- 

bu< fa as went away from its influence, 

and y< tinned to make profession of it, and 

Lined ! ailed by their good name. And such 

was the blessing attending their labor and testimony 

that many who had been misled were brought back 

] we have no account that 
this godly care towards those who were the obje< 

Of it ( 1 ><> long as there Wen- any left who 

desired to hear the name of Friend and claimed to 
hold the nee oi it in b< ts and divisions 

□ from men, in self-will and opinion-; wherein it. 

he vir ' the Friend could 

appear in them : and the; ame entirely wasted, 

and the na amongst them. 

Th< b Iness of God hath, exercised mo from a 
m that which my parents testified of to 
icient teacher and preserver from harm : 
hich knowledge and understanding and preserva- 
tion - in the time of trial and 
division previ and after l s -7:) and that thi 
may 1 no others again that testi- 
the unity of the Friend with Jesus Christ 
which h a bo much lost, and 
re, nor proclaimed amongst the 



DNIVKBfi it i.«»\ i:, a rri: \ k ix«;. 10 

i call all men to it: more especially 

in the lir>t place, those who have claim to the name 
by having the tuna which belongs to it in meetings 

for worship and discipline, and by having a part in 
other precious testimonies which arc not entirely laid 

waste; hut which hold in preservation, as salt, a 
remnant of every part, though in much weakness 
because of divisions. 

Oh! how marvellous is the goodness and mercy 
of God in preserving this divided people to the pro- 

don of the principles of the Truth which attends 
them of His mercy, notwithstanding their back- 
sliding and want of due sensibility towards Him, 
through weakness of love to Him and one to another. 
It often appears to me that there is no greater 
mercy left upon record of His dealings with any 
people. Xeither can this be duly recorded by this 
people, unless they will repent and be gathered: for 
unless they will be so, He will more and more waste 
them ; and they will lose the preserving influence 
which attends the precious gifts wdiich He bestowed 
upon them through the faithfulness of their fathers, 
and confirms unto them in meetings for worship and 
discipline in that good form which may be lost by 
them; but cannot grow, be progressed, or be established 
amongst men out of supreme love to God : and 
which gifts have not been conferred upon any other 
people; and never can be received and carried out 
in that goodness towards men which He designs 
they should enjoy, only as men become worthy of 
them through suffering with Christ, and are made 
partakers of the divine nature through love and 
regeneration. 



20 A PERSUASIVE TO UN] 

T know of no evidences of the love, cond< ion, 

and good will ol God to man greater than is shewn 
in men who keep the testimonies committed to His 
Friends concerning the universality of His grace, 
and the operation of it through men who hold meet- 
> wait upon and worship Him, without respect 
of persons under One Head; establishing them in 
thai to each other which constrains them in a 

holy care, whereby they are governed as one body 
without any other moderator, chairman, or director ; 

that their me< tings, as the members of them are 
preserved in subordination to their One Head and in 

Menial, are models of order and of every lovely 
adornment, and encouraging to the use of every 
good and perfect gift diversely administered to the 
body through different members; Bhewing forth a 
meek and condescending spirit, and a preservation 

in that which M good and seemly, and out of that 

whicb is unseemly, selfish, and corrupt, such as sel- 
dom attends any other meetings of men; causing 

those to marvel at it who are strangers to their gov- 
erning Head, and the adorable Cause of such a 
ring. 
In the solemn sense which has been given to mc 
of th danger and temptation there ia amongst 

those professing to be Friends who are not suffi- 
ciently aware of their own inability of themselves 

ry good word and work, and their need of 

tire dependence upon the power of God in tin* 
flesh (His Son Jesus Christ) for preservation, to de- 

: from this simple waiting upon Him in their 
meetings \'<>r worship, and set up in them something 
of their own plannio interest the people and 



UNIVBRSAL IPPBARIfl 21 

draw thei ach meetings; and also in their vari- 

i meetings for the transaction of Bucfa busio 
they are interested in, to depart from an open ac- 
knowledgment of their dependence upon the Head 
of the Church, or the c Elected and joined memb 
of him in the meetings, so as to appoint on* 1 or 
more from amongst themselves as chairman or di- 
torof the services; and I apart services for 

certain men in their own wills, an 1 times for partic- 
ular purposea according to the will of man, and to 
an exclusion of regard to the drawings of the Head 
of Jesus Christ unto any member or members in him 
who is His own image and perfect likeness in and 
through man's flesh: and also under an humbling 
sense oi' thankfulness which has been o-iven me in 
witnessing, in the different meetings of Friends who 
are divided, the wonderful mercy and goodness of 
God to us in sealing upon our minds a sense of our 
loss therein-, and of our great unworthiness in our 
sad condition to represent His Son, and to be wit- 
nesses of fas coming in the flesh who declares his 
Father, while there is such an exhibition of the 
weakness of love to one another that we are con- 
strained to meet in profession of his name with our 
earthly bodies denying one another, and not suffi- 
ciently in the denial of self: I say, with my senses 
quickened of God in acknowledgment of Jlis won- 
derful goodness in thus dealing with a weak and a 
backsliding people, so as to know that I am not 
alone in the contemplation of His mercy, but that 
He hath many witnesses of it who are unknown one 
to another because of division, T am constrained to 
entreat all to lay aside our own wills before God and 



22 A P I NITV. 

h other, and thia e^ i Icnce of having done 

. that to //' and seek to m 

r in \\\< name: wherein having become 
far reasonable men, Be would help as to come to 
judgmenl before him to whom all judgment is com- 
mitted of hie Father ; and in whom it must abide as 
the Head of the One body (the Church by baptism 
into Jesus Christ's death), in which the fullness of 
the Godhead dwells bodily ; made and proved to be 
of that fruit-bearing of good, which is of One 

only; according to the true and unchangeable testi- 
mony of Jesua Christ (Matt xix. 17), "there is none 
good but One, that is God." 

Oli! if these meetings were but of two, and that 
by the seeking of one of them to the other, through 
i1h> drawing and indwelling of the Father and the 
Son, in any neighborhood, with this testimony held 
enly hv them, how would this prevail in the 
Lord's time; entering in, and finding a pL 
amongBl the sorrowing disciples by its own life even 
when th« k doors of outward or self-defence are shut, 
(John xx. 19,) and proving their membership in the 
body of Jesus Christ by the marks of suffering in 
themselves through violence by rejectionin the di- 
vided parts : shewing that they had come out of the 
where sin had buried them, and out of Baby- 
lon whose people did not own them; and stood in 
the world to be made known to men by heavenly 
fruit-bearing amongst them in the world ; whose in- 
habitants distinguish things as they come to abide 
by the manifestation <>\' light, and know that they 
do no1 gather grapes ^\' thorns, nor figs of thistle 
• man who comes out of Babylon has no W 



UHIVBRSAL aiti:\i:i\ 23 

( ii from any men in the world, bul only ou1 

of the conftision which gives her the name by p 

pie apoD whom it la written by the Truth : it ia not 

written by the Truth upon any nun in the world who 

saved from confusion and from partaking of 

Babylon's sins in the world, Ajs a man he has no 

« 

place but in the world and amongst his fellow men 
where he placed nol himself; but, by ( provi- 

dence has been placed of others, whom, it' he owns 
the Truth, or what is true, he must own as his natu- 
ral parents, brethren and sisters; to whom as a na- 
tural creature, his help, and care, and sympathy, and 
theirs to him under God, arc first manifestly due ; 
and as they are faithfully given by any men, such 
faithful men learn to understand by the tilings which 
are made, their obligation to each other, and to a 
higher and unseen power which is the Word of God, 
or Word of faith, which men come to know the pos- 
session of by love and nourishment of good unto 
and through growth, as from or of a seed, which is 
sown of the IIusbaxbmax who is the Father of Jesus 
Christ in men, the hope of the saints' glory. 

Men in the condition that the people called Friends 
were in about 1827, having had the form of God in 
their meetings when they were held in His life, 
which is the light of men and the power to distin- 
guish, having grown cold in love, their life was faint, 
and their Bight dim ; so that they did not distinguish 
between their circumstance, in which the form re- 
mained, and that of the people amongst whom 
George Fox and his cotemporaries walked. In those 
days there was no people who were in the form of 
God in their meetings for worship ; that good form 



2 \ A PERSUASIVE TO I M IT. 

haying been left by men in the apostasy, had not 
• been restored amongst any thai we have record 
<>f. When he and his companions became convinced 
of the Truth, and were brought Into the knowledge 
of what the true form was in relation to the worship 
of God by the Church of Jesus Christ in Eim, they 
did not refuse to meet for worship with any holy 
men, nor with those who required them to meet with 
themselves who were not holy, for that purpose by 
authority claimed by them as of God; but they met 
with those who required them to do so ; at the same 
lime bearing the testimony of Truth respecting the 
order to be observed in the Church, or meetings of 
tlif members of Christ, which was against the dis- 
order which they were required of unholy men to 
be Bubject to in their meetings. This gave offence 

without cause from them, and they were put out of 

their houses and places for worship bo called, and 
persecuted to imprisonment and to death for their 

faithful testimony; notwithstanding they were al- 
ways willing to meet even with their persecutors and 
rejecters it' they might do so in godly order. And 

when they were rejected and driven out of those 
places called churches, they set up no meetings out 
of good order, nor to the exclusion of any men in 
that order which they suffered for; but held all their 
meetings for worship as public meetings for the free 
admission ^>i all men in the worship of God, in and 
under the limitation of the first and Becond com- 
mandment upon which all acceptable worship hangs. 
From the time of this convincement until near the 
time of the division in 1827, with small intermis- 
ofl amongst a few at different previous times, this 
form was held with much of the life of it amongst 



I m\ BRfi \\. L0VB, Ai'i-i: IRINQ, 2-") 

the peopL ly claiming to be Friends; and Bince 

that time the profession thereof in some degree of 
preserving virtue has remained to the present in both 
meetings for worship and discipline amongst all the 
divided parts of this people. So that there really 
is no excuse for holding separate meetings amon 
them, or that they Bhould not all Beek to meet to- 
gether in their meetings in all places according to 
the convenience of their respective residences, 
eepl that they have not their profession in possession 
in living vigor, as they should seek to hold it, and 
can only hold it out of division from good in any 
men. 
Now against whom shall this charge stand in the 
sence of the righteous Judge, but against the 
man on whom its mark is found? And is it not 
found upon every one who seeketh not the restora- 
tion of the divided members to the one body "in 
the day of the Lord Jesus." 1 Cor. v. 5. iSo man 
is called of God to relinquish a right profession, but 
rather to hold it fast righteously. Then it is right- 
eousness, and a willingness to suffer for righteous- 
ness sake, that is wanting amongst us to heal our 
divisions. Can this be had before we cease to do 
evil ? Is it not evil to seek to divide the form of 
God? And is there any other form purely of God 
in relation to worship but that which this people 
profess and formally hold? How great then is the 
responsibility attached to our profession, which 
should be of faith, and not held in hypocrisy ? Doth 
not that man hold his profession in hypocrisy who 
does not, under such circumstances, seek judgment 
in righteousness respecting his own conduct? He 
who truly seeks righteous judgment, cannot but own 



A . I MTV. 

the « of a righteous Judge, Ts not that 

ous Judge the admini r of the law which 

;uiv two or more men righteously own? All men 
v, ,f and r Q fo and own a 

•, to be administered and executed in 
hteousness; or else they are hypocrites if they 
charge each other with wrong and do not seek judg- 
ment : or, beingjudged,theyrefuse to submit thereto, 
anddonotceaseto charge each other; and thereupon 
►me reconciled to each other and to their right- 
ge. 
Where now do this prof people stand who 

have b i long divided and charging each other 

with wrong, without seeking reconciliation through 
i judgment? Can they he the people of 
God standing out of Babylon? or, if they are God's 
►pie, arc they not in Babylon? Is not the voiee 
heard, v% Come out of her, my people, that ye he not 
partakers of her sins, and thai ye receive not of her 
]»];i. For her sins have readied unto heaven, 

and ( tod hath remembered her iniquities." 

Musi we not come out of her, whilst we are yet 
in the world, by ceasing from contention out of the 
love of each , which want of love was the door 

at which we went in ? We, in the world, went from 
the love of ( Jod and of each other into Babylon ; and 
to and by this love, while yel in tie;- world, we mnst 
return. In the love of peace to self and the fear of 

Buffering, one part withdrew from the other; 

the same time professing the obligation to fulfill 

pie and advice of the Apostl< b, 1'- ter and Paul, i Cor. I 

But and if ye suffer f->r 
' • iheir ten >r, neith« r be 

I I ' ' . Matt xvi. i 1 1 : Mark i iii ; 

l ; A . in. ta; ix. i -, il ; j C r, C 4 ; ; 
l'hil i -i2. 



i \i\ BBS IL LOVB, M'!m: \i:i\<;. 27 

the law of Christ, "if thy brother offend agai 
thee, pro and tell him his foul! between him and 
thee alone ; which obligati >n, for whal appeared 

a sufficient reason a1 thai lime, was put off till a 
mor eenienl season; and jei remains lack! 

to be fulfilled. The other part, in the like deficiency 
of true love and patient charity, and in the same 
hope oi' relief to themselves from Buffering, hastily 
took occasion of their brethren's misstep, and by 
disownment cut them off personally from further 
care or seeking. The wall of love and charity which 
was thus broken down, we must each do our own 
part personally in building up again before our own 
house and place, and take it for a defence. This can 
only be done by coming out of Babylon, the city of 
collected self-seeking men in hypocrisy; and collect- 
ing or gathering together in Jerusalem, the city of 
the One good, the quiet habitation, and Mother of all 
the Church of God through love to Him and one to 
another; seeking strength from the Lord, in keep- 
ing the first commandment, to seek the good of and 
in each other and all men continually in fulfillment 
of the second; holding meetings for worship in the 
form of God undivided, open to all men, and public 
for conscience sake; and if imposed upon therein 
by sinners, to suffer it: and to keep meetings for 
holy discipline in the Holy Spirit and persons, desir- 
ing to submit one unto another in righteousness; 
and if any amongst us are otherwise minded, that 
we learn to behave ourselves towards them as follow- 
ers of the Lamb of God that taketh away the sin of 
the world. 

Believing that the Lord hath laid it upon me to 



28 A PERSUASIVE TO UNITY. 

labor with my people for the restoration of His name 
and cause amongst men, and for the gathering of 
them together as he would have gathered Jerusalem's 
children, but they would not, He hath opened my 
understanding to cite our attention to these three 
things which remain to be needful to the existence 
of the Church of Christ, and are left with us of His 
own marvellous goodness in the degree at least that 
we are preserved by his seed itself from entire de- 
struction, like unto Sodom and Gomorrah. May we 
look to Him to strengthen the little good that re- 
mains, that we may be gathered together in One before 
the things which make for peace are hid from our 
eyes. These things are faith, hope, and charity, and 
the greatest of these is charity. 

Let us first speak of Charity, the greatest gift of 
God to men ; His own love ; the first thing needful 
to men, and to be in a man by receiving and not re- 
jecting it. 

Then of Faith, which is the second needful gift, 
and cometh by hearing the call from the Giver of the 
first, that is sounded through the things which He 
has made ; for without a man receiveth that grace 
through faith, which is the substance of grace re- 
ceived, it is impossible for him to please God. With- 
out faith man cannot worship Him in understanding 
nor with the knowledge of acceptance. 

Then of Hope; which is the third gift of God 
needful to be received by men, and which cometh 
by experience of the other two working through 
patience in them; as thereby the body of Jesus 
Christ comes to be set forth in members fitly joined 
together, and men enjoy salvation in the fullness of 
God; partaking of that which every joint supplietli 



29 

of His goodness, and which without that joint, is 
lacking to the body. This divine hope in men 
enables them to set forth the substance of discipline 
or God's government, in a quickened mortal body, 
through care for each other as fellow-members in 
the Church which is the body of Jesus Christ ; 
wherein every saved member is preserved in God's 
ordering, and in his own proper place, and all the 
members enjoy the whole of His wisdom and good- 
ness bodity, or as in one blessed man. "Without 
hope men would not labor, neither could they par- 
take of mutual faith, the substance of that which 
they hope for; and without charity, that which they 
labor for cannot be enjoyed by them : which makes 
charity the greatest gift, being known to have been 
eminently the first, and now also to be the last, and 
most needful in order to crown all, and make of 
many members one perfect man ; so that the Apos- 
tle's words are true, if I " have not charity, I am 
nothing." For therein men shew forth God's work- 
manship by His Love working in them to all men 
without respect of persons, and by the acceptable 
worship of Him ; and by mutual labor to communi- 
cate one to another of His good gifts, in hope fully 
to enjoy them all through His ordering of every 
member in the occupancy of every gift under that 
discipline which is the full manifestation of His own 
perfect wisdom in men through denial of themselves, 
in the faith and patience of saints in that hope 
which " maketh not ashamed, because the Love of 
God is shed abroad in our hearts by the Holy Ghost 
which is given unto us." Rom. v. 1-5. 

"With this concern of mind I have been turned to 



A PERSUASIVE TO UNITY. 

[er three productions of the pen of RoBi 
I: y } on IV >, True Church Worship, 

and Trim Church 1 1 >vernment, as bearing upon 

: needful to be sel forth and 

Lered then, as they are now. I feel drawn to 

reprio i herewith ; and to request the attention 

and prayer of all who profess the name of the people 

of I tod, to have the substance of these three things 

in q, and proved to be so by work-: a 

they proved themselves to have them in possession 

am whom U. Barclay walked, and in del ace 

whom, in the exposition of the Truth, he wrote, 

I >ne Mediator betwi d and 

man, tin- man (Mir; I Jesus; Or as a member of that 

Church which is the body of Jesus 01 ud stands 

ia his power of mediation; suffering for sins, ami 
hem in his body crucifi d for sin, and dead 
unto it; hut alive unto good in willing the forgive- 
ness of them who know not what they do. This 
mediatorial I >r Church in Gtod i.- in condescen- 

!i to thrni who are accusers of the brethren while 
y are themselves involved in sin: Beeking to in- 
icl them in relation to the fulfilling and execution 
of the law which they profess to own and to execute; 
and exampling them in the fulfillment of it by re- 
From condemnation of the sinner against 
a\ 1 1< »i j i no witness stands in innocency; which only is 
the qu tion und< law righteously to exe- 

cute it. Men who are in .\r-w> Christ by baptism 

into lm death unto sin, nm>t mrrt tliose who are in 

and of the world, and those who tempt righteous 

satiou againsl them, in the same 

diation thai he met those of whom the 



DNIV] . I 81 

relation ; • a in John \ ii u And the 

m«I I M. i ! unto liiiii a woman 

taken in adultery ; and when thej had Bet her in I 
midst, they say unto hhn, Ma ter, ; '.'^ woman v. 

en in adultery, in the \ t, Now Moses in 

the law commanded us, thai such should be stoned : 
bui what sayesi thou'." This they said, tempting 
him, thai they might have b *e him. But Jesus 

id down, and with his finger wr u the 

ground, as tl '</ them not Bo when they 

continued asking him, he lifted up himself, and said 
unto them, Be thai is without Bin among you, let 
him first i ne at her. And he Btooped down, 

and wrote on the ground. And they which hoard 
ft, being convicted by their own conscience, went out 

■ by one, beginning at the eldest, even unto the 
lasl : and Jesus wae alone, and the woman stand- 
ing in the midst When Jesus had lifted up him- 
self, and saw none but the woman, he said unto her, 
Woman, where are those thine accusers! hath no 
man condemned thee? She said, no man, Lord. 
And Jesus said unto her, Neither do I condemn 
thee : go, and sin no more." 

This is the spirit and power in which the Lord 
hath led me to seek the reconciliation one with an- 
other and with Him, of those who profess to be 
Friend-, while yet they are accusing and receiving 
accusations on< inst another. Oh! that their 

ears might he opened to hear this medial or and 
mediation: that they might in like manner become 
convicted by their own conscience, and cease, one by 
one, from this evil work; and leave the sinner who 
is taken in the very act, standing in the midst, with 



82 A PERS1 LSIVB TO UNITY, 

./■ - ( ) atom . F< >r do other flesh and spirit, or 
man, is qualified to mediate between Gk)d and men, 
than the man Chrisl Jesus; or those members in 
Him who are proved to be of God by being bo Baved 

as to keep the law, and teach and lead the sinner to 
sin no more: in which man there is no wall of sep- 
aration between man and God, but be is made ilesb 
of his flesh, and bone of his bone, who "continueth 
• k able to save them to the very uttermost that 
come unto God by Him, Beeing he ever liveth to 
make intercession for them." Beb. vii. 25. This flesh 
and spirit ever constitutes the one mediator between 
( tod and man. 

" Now a mediator is not a mediator of one:*' but 

being made Tree from sin, IS ordained of God, by 
example and precept, to invite all wbose sins bave 
separated them from Him and from each other per- 
sonally, to reconciliation by the same death unto sin, 
and the baptism of the Holy Ghost; not imputing 
trespasses unto them, but praying for the forgiveness 
of sinners, and receiving all who repent and forsake 
sin. 

This is the Friend of God and man; and the fruit- 
bearing members of ibis body of Jesus Christ con- 
stitute a society of Friends truly, and are members 
of the One Mediator. Fulfilling the law in them- 
Belves, they come to know their own dependence on 
a merciful helper for ability to dp so, and are Idled 
with compassion for as many as are out of the Way, 
Chrisl Jesus, desiring they may be Baved from con- 
demnation; and directing them to the law of the 
Spirit of Life in Him ; which always bears true wit- 
ness in reproof of sin present, and manifests God's 



UHIVBB8AL L0V1, .\rrr. \i;in<;. :>:J 

willingness to forgive Bins past and truly repented 
of, and His pnwcr to preserve in salvation from sin 
all who love the Reprover and deny themselv 
forming one new man of joined members in one 
body, by and under Jesus Christ its Head, to the 

glory of God. j 

How remarkably were that people of whom R. 
Barclay wrote in the Fifth Bection of his treatise on 

Universal Love imbued with the virtue of the Chuivli 
which is in God! bo that he was not afraid nor 
ashamed to close the same with desiring his readers 
to "seriously consider whether there be any entire, 
united body of Christians, except these here men- 
tioned, who do unanimously hold fortli so much 
doctrine so directly establishing and agreeing to 
true universal love ? " Of their being so imbued no 
greater or more conclusive evidence need be required 
and given than their establishment in the holding 
of meetings for "Worship and Discipline in the Love 
and in the manner set forth and defended by him in 
the treatises referred to. 

May we of this day and time consider these great 
and precious testimonies; and how exceeding short 
we are fallen of being wholly gathered in churches 
or meetings which do very well agree with true 
universal love. Let us then endeavor to redeem the 
time and repair the loss we and the world receive 
from this fall, under a true sense of the experience 
we have had of the evil; and the memory we retain 
of how far our own faults have prevailed over us 
and stimulated that which was wrong in each other; 
endeavoring to confirm and strengthen ourselves in 
the good now revealed and embraced by some who 



34 A PERSUASIVE TO UNITY. 

meet together for the healing of breaches; that by 
bo meeting in meekness and submission to one an- 
other truly in this universal love, true charity may 
prevail through the powerful working of God's in- 
finite goodness turning all to the advantage of those 
that love and follow Him. Pure Charity is God's 
love. lie is love ; and therein manifests Himself to 
man through His Son " Jesus Christ, the same yes- 
terday, and to-day, and for ever." The effect of 
charity in man is only truly to be known and shewn 
in loving God above all, comprehended in keeping 
His commandments zealously in love to all men. 
It leads out of all which is false in zeal and wicked 
in practice, and into a pure and clear understanding, 
and to a renewed sanctified will, as Ii. Barclay has 
well remarked in the second section of his treatise, 
which is worthy of repeated consideration. 

In the beginning of his third section he has ad- 
mirably summed up what he has previously said, 
thus: "That true Christian love and charity is the 
most excellent of virtues, most needful to be sought 
after and attained; that it is never joined but with 
purity, which it naturally leads to; and therefrom 
doth consequentially arise an indignation and zeal 
against unrighteousness; which true zeal is justly 
commendable, and really distinguishable from all 
false and ignorant zeal." 

For the clear stating the work of men who are in 
the limitation of righteous indignation and zeal in 
the controversy of charity against unrighteousness, 
the following assertions may be proposed and af- 
firmed : 

1st That whatsoever love is consistent with the 



UHIVBRSAL LOVB, apim:akin<i. 35 

pure LoTeof God, /way bo as safely exercised towards 
all sorts of men, as towards Christians. 

2d. That whatsoever love or charity really condu- 
ce! h to the salvation o( their souls, and as far as they 
arc capable thereof, m<n/ and uiujht to be shewed to- 
wards them. 

3d. That therefore the good in all ought to be com- 
mended, encouraged, and loved: and no true g6od 
either be denied, rejected, or despised because of 
any errors peculiar to respective sects, or to any in- 
dividual's opinions. 

4th. That the evil either in opinion or practice 
ought neither to be spared, encouraged, nor foment- 
ed, under any pretence of love whatsoever. 

It should also be warily and seriously weighed 
that the exercise of that which men possess of true 
love and charity, being mindful of the command 
u thou shalt love thy neighbor as thyself;" is really 
to such as they judge and believe are wrong, be- 
cause God loves and compassionates sinners and such 
as are out of the way; not as being ignorant or 
doubting whether they really be such, but as really 
knowing them to be of them whom Jesus Christ 
came into the world to save, even " that which was 
lost. Matt, xviii. 11. And as Paul wrote to Timothy, 
his own son in the faith, 1 Tim. i. : " ]^"ow the end of 
the commandment is charity out of a pure heart, and 
of a good conscience, and of faith unfeigned ;" to be 
exercised in all long suffering and kindness unto those 
for whom the law was made (even sinners the great- 
est and chief),to whom " the grace of our Lord was 
exceeding abundant with faith and love which is 



30 A PBB8UA8IYB TO I NITV. 

in Christ Jesus, This is a faithful saying, and worthy 
of all acceptation, that Jesus Christ came into the 
world to save sinners; of whom I am chief." 1 Tim. 
i. 14, V). This being the end of the commandment, 
and that for which charity or God's love is given in 
and to a pure heart, it is the most difficult to be car- 
ried out by so frail a creature as man, and requires 
the utmost watchfulness in men; therefore well 
might the Apostle so earnestly charge this his son in 
the same faith, saying, " Take heed unto thyself, and 
unto the doctrine; continue in them; for in doing 
this thou shalt both save thyself, and them that hear 
thee." 1 Tim. iv. 16. And therefore, those who pro- 
le-- to be Christians, disciples of Christ, sent into the 
world as he was, to be exercised in the discipline of 
the Church, his body, by the love of the Father, 
should also seriously weigh the Master's teaching, 
not to offend, but to watch over and forgive one an- 
other, as recorded, Matt xviii. 1 to 35: "So likewise 
(referring to the 34th verse) shall my heavenly Father 
do also unto you, if ye from your hearts forgive not 
vxrvy one his brother their trespasses." 

In order that men may be preserved together as 
brothers, he taught, " If thy brother shall trespass 
against thee, go and tell him his fault between him 

and thee alone: if lie shall hear thee, thou hast 
gained thy brother. But if he will not hear /Are, then 
take with thee one or two more, that in the mouth 
of two or three witnesses every word may be estab- 
lished. And if he shall neglect to hear them, tell it 
unto the Church: but if he neglect to hear the Church, 

h't him be unto thee as an heathen man and a pub- 
lican." If he will not be saved or gained unto thee as 






UNIVBRfl \i, LOVH, APPEARING, 87 

a brother, lei him be unto thee aa he U; as one of 
tho^e whom Jeeufl Ohriflt came into the world to 
save by laying down hie life according to his Father's 
commandment This teaching and practice establishes 
the aforestated tour rules very fully; and the obliga- 
tion to watchfully observe them can never cease with 
the living members of the Church orbody of Christ, 
whoso head came into the world to save Burners : and 
so markedly illustrated those rules by example 
and precept, teaching how publicans and sinners 
should be behaved unto by the subordinate members 
of hifi body: "That it came to pass as Jesus sat at 
meat in the house, behold many publicans and sin- 
ners came and sat down with him and his disciples. 
And when the Pharisees saw it, they said unto his 
disciples, Why eateth your Master w^ith publicans 
and sinners ? But when Jesus heard that, he said un- 
to them, They that be whole (the gained brothers) 
need not a physician, but they that are sick. But go 
ye and learn what that meaneth, I will have mercy, 
and not sacrifice : for I am not come to call the right- 
eous, but sinners to repentance. Matt. ix. 10-13. The 
cause why he so exampled his disciples and so treat- 
ed those who sought unto him, was that he in the 
love of his Father, first sought them and forgave 
their sins (Matt. ix. 2-8); being in himself recon- 
ciled to publicans and sinners in hope that they 
might be repentant upon his seeking them, not im- 
puting their trespasses unto them : and, knowing 
himself what that meaneth, " I will have mercy and 
not sacrifice," he did not condemn those who came 
to him, receiving his teaching, seeking to learn of 
him, and to forsake sin, and to love and forgive" their 



88 A PBRSUASIV1 TO UNITV. 

offendingbrethren. En the fifth chapter of Luke in 
relation to the like incidents it is written that the 

Scribes and Pharisees murmured against his disci- 
ples, saying, Why do ye cat and drink with publicans 

and sinners? With them it was that thevmiirht do 
BS he exampled tliem ; and because they were in 
a State themselves to learn of. and needed to be in a 
place where they might meet with the teacher of 
good and the Friend of sueh : for being brethren 
in the flesh and in the weakness of it, they needed 
a physician and a brother's keeping alike, and were 
reconciled to each other in One seeking, which was 
of grace, and not of themselves; but of God who 
shewetb mercy. 

Thus we may understand that the cause of men 
meeting together for divine worship in faith, is God 
dwelling in them by Jesus Christ, the One Mediator 
between God and man, in his incorruptible body of 
flesh and blood; reconciling the world unto Himself 
in that body, the living members whereof have 
learned with their One Head and Master, what that 
meaneth, "I will have mercy, and not sacrifice" ; 
and have forgiven their brethren's sins against them 
(Matt xviii. 21-35); and have thus become so recon- 
ciled to God in Christ that they are reconciling men 
also; and are sent into the world as Jesus Christ was, 
to seek and to save the lost and sick : they can eat 
and drink in the same houses, and meet in the same 
places together with publicans and sinners without 
being harmed by them; being preserved in (rod's 
love, and having received the Atonement, the pow- 
er <>n earth to forgive sins, which is in Jesus Christ, 
and in as many as receive him (John i. 12), and >o 



rxiYKRSAL LOVB, APPEARING. D!l 

walk, even as he walked (1 John ii. 6)j who stood 
and cried, %k It' any man thirst, let him come unto me 

and drink/' (John vii. $7 ). 

This is the true and unchangeable cause and foun- 
dation of meetings i^>v divine worship and holy disci- 
pline in good form amongst men : which cause and 

foundation is One ; and the Ohorch tliat is built there- 

on is not divisible in the Life of God,which is the true 
Light of men : but is the true witness with God and 
man that all the meetings of men for divine worship 
ought to be public and open to all for the purpose of 
reverently waiting upon God and owning each other 
under the One Head of the body, the Church, even 
Jesus Christ : and that all meetings for holy disci- 
pline ought to be conducted or held in the world se- 
lectly in that which is holy and is chosen out of the 
world ; which holy thing or body bears the sins of men 
and carries their infirmities) suffering, the just for the 
unjust, that men may be brought to God : in which 
love of God (or charity) saved men cannot forsake 
the unsaved and sick, nor forget to do good and com- 
municate of that which has been committed to them 
in the Church, as members of Jesus Christ's incor- 
ruptible flesh and bones ; nor go out of the world, 
wdiere God has placed them as lights in it ; to be as 
a city set on a hill, and as lighted candles upon can- 
dlesticks, to give light to all that are in the house. 

In this Spirit and in godly form in the flesh, meet- 
ings for the worship of God ought to be held ; and 
also meetings for godly discipline, which is the god- 
ly care of godly men in the world for fulfilling the 
purposes proposed and affirmed in the four asser- 
tions before mentioned ; which discipline can only 



40 A PERSUASIVE TO UNITY. 

be carried out by men bo imbued with the love of God 
(which La not divisible but universal) that it behooves 
them to Buffer, and to lay down their life for the 

world : that in the time when things are distinguished 
(as in the third day of creation) the same life and in- 
corruptible flesh may appear, in example and pre- 
cept, in victory over the grave in which wicked men 

desire to keep it. They who are Friends truly, and 
in Jesus Christ, the substance of universal love, will 
hold meetings for worship and discipline out of divi- 
sions from this power and wisdom of God; and in the 
faith which overcomes the world while in it as Jesus 
Christ did, Buffering for it: not fearing them who 
crucify him in the flesh, both the Head and mem- 
hers ; and alter that have no more that they can do. 

Aj9 those who are preserved in this testimony on 
this foundation cannot cause, or foment, or stand in 
defence of any separation of such meetings; surely 
it must have been in a departure from this founda- 
tion, and a want of understanding this testimony 
that the divisions have taken place, and yet have 
place amongst them who claim to be the same peo- 
ple of God called Quakers. Then let the query have 
due consideration with all of them, How may they 
reasonably proceed towards a reconciliation? 

Must it not be by returning to first principles? 
which principles are very well and concisely set forth 
by It. Barclay under seven heads in the fifth Section 
of his treatise on Universal love, which may well 
bear Beveral readings and frequent weighty consider- 
ation : and by receiving in possession what not only 
these Beveral professors of the name of Friend, but 
every professor of any name to religion pre - to 



UNIVBR8AL LOVE, APPBAKIM 41 

move in and be moved by, even thai love of God 
which is charily ; and only truly constitutes a man a 

Friend of God and man; and preserves him from 

being an enemy to any man; and from being harmed 
by any enemy, or by contact with serpents, or drink- 
ing any deadly thing, as promised by Christ. Mark 
xvi.lS. See also eh. vii. 1-28, and Matt. xv. 11-20. For 
"not that which goeth into the month defileth a man; 
but that which comefh out of the month, this defileth 
a mail." " But to eat with nnwashen hands, defileth 
not a man;" neither to meet in godly form in the 
same house with an unholy person for worship ; or 
within the sound of false doctrine to enter the body 
by the ear; neither when Friends are met for godly 
discipline in the capacity of a Yearly Meeting on 
the true and unchangeable foundation set forth above, 
could any thing that may come from without them 
who are so met, defile or harm them. Nevertheless 
from any so met an invitation might be extended to 
those who may address them (and. who so far desire 
to be as meeting with them) as well as to others ; 
whether faithful persons, or sinners, whom, having 
forgiven, or prayed for, they can weep over and ad- 
dress in this universal love, desiring the gathering 
of them together, as of Jerusalem's children, in the 
denial of their own wills which have had place 
in them to "separate themselves" and scatter them 
abroad as sheep having no shepherd. 

That which so invites, forgiving sins, and in 
prayer for sinners, is the Church of Christ and God, 
the Bride which says, Come : and they are Friends, 
who do the will of God ; all hatred of men is cast 
out of these persons. Let the conduct be right, and 



42 A PBK8UA8IVH TO UNITY. 

opinions will be kept in their proper places ; thero- 
fore attend to the conduct first, and leave, or do not 
dwell in, or halt between opinions. This could not 
but restore society, in reconciling men to each other; 

inasmuch as in acting well, or in doing justly and 
right, they must become Friends in the substance of 
all good, eveti Jesus Christ ; and could not be ene- 
mies to God, and in contention one with another. 

Let us seriously consider that in order to withdraw 
from contention no man needs to change the loca- 
tion of his person, but only to keep in pure love, 
ceasing to contend himself: neither to withdraw 
himself from those who walk disorderly, need he to 
go from any other man's person, or from any meet- 
ing of men which is in a right form for men to meet 
in to perform acceptable worship. But he must 
walk orderly in his own person, and m godly form, 
in order to shew and prove his own orderly walking : 
it cannot otherwise be proved that he is withdrawn 
from those who walk disorderly, when the two are 
known to exist in sufficient proximity to set forth the 
dissimilarity which is between them in the apparent 
difference of their walking in good or bad conduct. 

This is in accordance with the Apostle's teaching 
(1 Cor. v. 7 to 13) : " Purge out therefore the old 
leaven, that ye may be a new lump, as ye are un- 
leavened. For even Christ our Passover is sacri- 
ficed for us : therefore let us keep the feast, not 
with the old leaven, neither with the leaven of mal- 
ice and wickedness, but with the unleavened bread 
of sincerity and truth :" being entirely one good 
bread by the perfect work of the Troth in the creat- 
ures abiding therein, as God placed them in the be- 



UNIVBR8AL LOVE, APPEARING. 19 

ginning, and now in the regeneration replaces every 
one who ceases to do evil. How ie tins purging to 
be done! not by the parts or members going away 
firom each other in love of their own wills; bn1 by 
their remaining in contact through l<>ve of cadi other 
and denial of Belf. The power ofgood is stronger 

than all leavens, and by its own virtue, in any 1 
sol or member loving and abiding with it, will over- 
come and purge out all old leaven, and the leaven of 
malice and wickedness, which only by the perverted 

love of the creature has inward possession ; and 
must be overcome of the stronger and purged out by 
the love of good, before the creature can become 
unleavened of the old leaven and of the bad, and be- 
come of the good or heavenly bread : which must 
be partaken of by the members in one body through 
pure love and in contact, with mutual desire to be 
filled anew ; which renewing cannot take place while 
the parts remain separate from each other, and do 
not adjoin by contact, being grafted together again. 
The members of the body, though separable by the 
ordainment of God if unfruitful, are placed in con- 
tact with each other by the same ordination to bear 
much fruit : not to go apart, or from the places in 
which their Maker and Placer has put them, but to 
abide there in patience, and even in suffering, that 
the virtue of good may make them whole and con- 
stitute them one in contact ; or a whole in consist- 
ence by the prevalence of good over every member 
through joints, and the supply of each one through 
and by another : being bound in contact as their 
Maker has placed them, every joint, member, or 
vessel in His place, of His own perfect right and 



14 a PERSUASIVE TO UNITY. 

authority, as He saw good for His own gl ory : and 
theirs in Him as every member abides in His pla 
and in their respective places, where lie placed them : 
no1 going out of their places in the world, or one 
from another in the world which lias need of them 

all in their places in it ; but being preserved from 
bo doing, and from all other evil, so as to overcome 
the evil by good, in its own power, which is above 
all; and is able to preserve those who love it and 
are filled with it, from all harm by any contact with 
that which is contaminating by love of it in the d< 
piscr of the birthright of good, and the lover of that 
which is vanity in itself, and most perish with the 
using. 

That the Apostle had in his mind the same 
understanding which I endeavor to convey, I think 
is sufficiently intimated by what immediately fol- 
lows, Bhewing that he did not contemplate a dis- 
placing of fleshy bodies in the world by somewhat 
that he had previously written to them ; for he goes 
on to say : " I wrote unto you in an epistle not to 
accompany with fornicators: yet not altogether witli 
the fornicators of this world, or with the covetous, 
or extortioners, or with idolaters ; for then must ye 
needs go out iA' the world. "But now I have written 
unto you not to keep company, if any man that is 
called a brother be a fornicator, or covetous, or an 
idolater, or a railer, or a drunkard, or an extortioner ; 
with such an one no not to eat." No offender in 
any thing can be rightly considered to be other than 
a brother until he lias been spoken to (as a brother, 
in that love which seeks hifl restoration from his 

offence) by a brother, by brethren, and by the 



I ETIVBRG \L L0VB, AiTi: 1RIN0. 45 

Chinch, and baa reftoed to hear them all ; in which 

ease In' may not be called a brother, bul a lost man, 

not subject to known good government, a heathen; 

01 a man who does that which is hateful to the 

brethren, as a Publican among the Jew?: which men 
the Church, the body of Jesus Christ, is sent to seek 
ami to saw, by example and precept while in suffer- 
ing by them, and by laying down her life for the 
world: meaning for t *em who are of the world, hav- 
ing rejected the bn therhood and GtocL But for 
saved men, rightly called brothers, to be where they 
have no personal presence in company with evil 
workers, they "must needs go out of the world ;" 
which need does not apply to refraining from keep- 
ing company while in the world, if men duly consider 
that the essence and substance of companionship is 
in similar action from the same spirit in several men, 
yet operating with privity ; it may be in fornication, 
in covetousness, in idolatry, in railing, in drunken- 
ness, or in extortioning ; but not without a man joins 
in these sins and uncleannesses w 7 ith another, and 
makes them his meat by eating them or doing them 
in such privity : otherwise Jesus Christ would have 
been defiled by coming in contact with those whom 
he walked with, ate and drank with, and communi- 
cated amongst, in holy example to such as should be 
his disciples. But a man not doing an}' of these 
wickednesses, nor approving them himself, those 
men who do them are without to him and not within : 
and, continues the Apostle, " what have I to do to 
judge them also that are without? do not ye judge 
them that are within? (and are justly esteemed as 
offending brethren in the church so lon£ as they need 



46 A PS&SUA6IV1 TO UNITY. 

and receive the care and judgment of their friend-, 

and have not so far rejected it as to become given over 
fc * unto Satan for t lie destruction of the flesh, that the 
spirit may he saved in the day of the Lord Jesus.") 
But them that are without God judge th. Therefore 
put away from among yourselves that wicked per- 
son." This implies that that wicked person must 
be put away in a man's own person, and from com- 
pany with the innocent, (who may and will execute 
the law given of God unto them through his faith- 
ful servants ; ) that they he in the world uncontam- 
inated by wickedness because of their companionship 
with, and love of good, which keeps them from fall- 
ing. For the woe which is consequent upon the fall 
from innocence, is not unto the man hy whom the 
offence does not come, but unto that man by whom 
it doth come. Matt, xviii. 6-9. If " the little ones 
which believe in me," (the Head with the body of 
Christ sent into and now in the world,) were to go 
out of the body, or out of the field, or the world, in 
which the head and body of Christ is ; (and which 
head even while personally in the world was "the 
Son of man which is in heaven," John iii. 13,) 
how could they be offended? Wherefore the woe 
is unto the world because of offences, which must 
needs be while men are of it; but not by them 
who are not of the world, although they are in it 
to be offended, and to suffer for the offenders; yet 
chosen OUl of it, being called, and faithful to the call 
to 80 ]<>ve God as to be sent into it; not "separating 
themselves/' Jude 19, from any man in that love ; 
but being preserved themselves from the evil of so 
separating, and from all harm in the world; doing 
the will oi God in Jesus Christ, who is the Son 



UNIVBB8AL L0VB, aiti:.\ki.\<j. 47 

of Man in saved thsh and spirit, both in heawn 
and in Mltil without corruption. 

Then is nothing more important to men than to 

be of this saved &esh and spirit, which maketh them. 

of One body in congregations, or churches of living 
members, in which God, who is I hie Life, and cannot 
divided, is manifest in each member or branch by 
d fruit-bearing, which proves them to be joined 
ether in that One who only is good. This proof 
is not in controversy, hut in the absence of it by the 
prevalence of love. In the world this One body ia 
composed of men who may offend because of loving 
the world, and the things of it, more than the One 
body of brethren, and the Keeper of them in Him- 
self. From which perverted love the offence corneth 
and the woe unto the world, by men who so sepa- 
rate themselves from God, the One only good, and 
from the brethren wdioni He maketh One in His Son 
by the love of the Truth. No man can call the Truth 
Lord, w r ho doth not love his neighbor as himself, 
and love good above all, for that is God, who is a 
Holy Spirit ; by which man being baptized in the 
love of God and the Truth, the Way to God and 
the Life of Him, the Holy Ghost appears in 
quickened flesh and bones, or a quickened mortal 
body w T hich calleth Jesus Christ Lord; and cometh 
upon them who serve God in that knowledge of 
what is true, and of the saving virtue thereof into 
which they have been baptized by the marvel- 
lous work of the forerunner, appointed of God to 
manifest him to Israel who taketh away the sins of 
the world. Having received this understanding, we 
know that the Son of God is come, and that we are 



48 A PBR8UA8IVH TO UNITY. 

in I n 111 that giveth it, and in his Son Jesus Christ, 
who maketh his living members One body, only to 
be known by all men in that they have love one 
unto another. These love God because lie first 
loved them; wherefore they worship Tlim in His 
own form, which is Jesus Christ, His own wisdom 
and power in which they are saved ; and they care 
lor one another in the love of holiness, which is of 
One, and of holy discipline; and the spirit of prophecy 
and testimony of Jesus prevaileth when man ac- 
knowledges, with the prophet Ezekiel, that the Lord 
knoweth whether scattered dry bones can live, and 
is careful to walk and speak amongst them accord- 
ing to that word of Truth, 

In conclusion, let me by this writing appeal again 
to those who are owned in the different parts 
amongst this scattered and divided people, as care- 
takers, Ministers, Elders, and Overseers, to remember 
your calling; which, if of God, is surely for the 
watching over and leathering together out of all na- 
tions, and keeping of the flock of God, in the love 
of Him ; and in that love one to another which suf- 
fereth long and is kind; cnvieth not, vaunteth not 
itself, is not puffed up, doth not behave itself 
unseemly, seeketh not her own, is not easily pro- 
voked, thinketh no evil, rcjoieeth not in iniquity, 
hut rejoiceth in the Truth, beareth all things, be- 
lievetli all things, hopeth all things, endureth all 
things, and never faileth. 

Bead and consider the First Epistle of Paul to the 
Corinthians, in which he beseeches them as brethren, 
by the name of our Lord Jesus Christ, that they all 

speak the same thing, and that there be no divisions 



UMVKKsal LOYB, APPEARING, 4!> 

among them; but thai they be perfectly joined to- 
gether in tin* same mind and in the same judgment. 
Lei Qfl take heed that we be not carnally minded, 
which ifl accompanied with envying and strife, and 
divisions; but let as endeavor to be laborers to- 
gether with God on the foundation which he hath 

laid, and which Ifl One, even Jesus Christ, His own 

image or likeness ; and let no man glory in men, nor 
any be puffed op lor one man against another. 

Should it not be the care of all who go forth in the 
ministry to walk according to these exhortations with 
all faithfulness and diligence; and of all Elders to 
watch over the flock with the Ministers for their en- 
couragement in this faithful work; and of all Over- 
seers to labor jointly with them to promote those dis- 
positions in the whole flock which would conform 
all to the same heavenly likeness ? that we may he 
in deed and in Truth followers of that One man who 
should die for the people ; of whom it was prophesied 
that he should gather together in One the chilflren 
of God that were scattered abroad ; the same who 
prayed, and yet prays, for the sanctification of those 
whom he sends into the world, " that they all may be 
One; as thou, Father, art in me, and I in thee, that 
they also may be One in us ; that the world may be- 
lieve that thou hast sent me." 

In this desire I commend what I have written, 
and that which my fellow servant Robert Barclay 
wrote, to the prayerful consideration of my beloved 
fellow creatures to whom this may come : but more 
particularly to those of them who claim the name of 
that creature which is perfectly set forth in keeping 
the commandments of Jesus Christ; having faith, 

4 







A PER6UASIVH TO UNITY. 



hope, and charity in possession by the grace of God : 
which hath made me a Friend to all without respect 
of persona 

Joseph Bancroft. 



Xear Wilmington, lhi.. 
10th Month, 1st, I 



.1 



UNIVERSAL LOVK 

CONSIDERS] > 



AND ESTABLISHED 



UPON ITS RIGHT FOUNDATION, 



BEING A 



SERIOUS ENQUIRY HOW FAR 

CHARITY 



MAY AND OUGHT TO BE EXTENDED TOWARDS PERSONS OF 
DIFFERENT JUDGMENTS IN MATTERS OF RELIGION, 
AND WHOSE PRINCIPLES AMONG THE SEV- 
ERAL SECTS OF CHRISTIANS DO 
MOST NATURALLY LEAD 
TO THAT DUE MOD- 
ERATION RE- 
QUIRED. 



Written in the Spirit of love, and meekness, for the removing of 

stumbling-bloeks out of the way of the simple ; by a 

lover of the souls of all men, 

ROBERT BARCLAY. 



God is lai'e, and he that dwclleth in love, dwelleth in God. — 
i John iv. 16. 

For this is the love of God, that ive keep his commandments. — 
i John v. 2. 



UNIVERSAL LOVE, &c. 



SECTION L 

THE INTRODUCTION. 

GIVING AN ACCOUNT OF THE AUTHOR'S EXPERIENCE IN 
THIS MATTER; WITH THE REASONS MOVING HIM TO 
TREAT THEREOF. 

Albeit it were very desirable that man could, 
from his very tender a^e upwards, receive Godliness 

*> or from a tender 

so living an impression not only of the truest j^ e ™ ess th c { 
and surest principles of the doctrines of few - 
Christ, but also of the life and power of godliness, to 
leaven the w^hole mind and affections unto the pure 
and holy nature of Jesus ; yet seeing that this happi- 
ness befals to few, (most of men being, by the preju- 
dice of education, either prepossessed or defiled with 
wrong notions) or else those who come to receive 
even at first a right impression in their understand- 
ings, as to opinion or principle, do either by the 
power of inward corruption working upon their 
natural complexions, or by other temptations from 
without, oftentimes fall exceeding short of this pure 
life ; the best way to redeem the time, and to repair 
that loss is from the experience we have had of the 
evil, and the memory we retain of how far we have 
been wrong, to confirm and strengthen ourselves in 
the good now revealed and embraced ; w T hich, by the 
powerful working of God's infinite goodness turning 
all to the advantage of those, that love and follow 



64 A PBR8UA8IVH TO UNITY. 

Him, makes the ministry of such the more effectual, 
as in the example of Paul and others was manifest 

It being then so, that the conditions of my life 
hitherto (albeit I ae yet am but a young man) gives 
me experience more than, perhaps, to many others, 
to treat of this subject: therefore, finding a true 
freedom and liberty in my spirit, I have willingly 
undertaken (for the sake of some) to write some- 
thing briefly, and yet I hope clearly thereof; that 
my experience herein, (if the Lord will,) by His 
blessing, may be useful to others. 

My first education from my infancy up fell 
The author's amongst the strictest sort of Caluinists, those 

education O > 

ence. expcri " °f our country being generally acknowl- 
edged to be the severest of that sect, in the heat of 
seal surpassing not only Geneva, (from whence they 
derive their pedigree) but all other the reformed 
churches abroad (so called); so that some of the 
French Protestants, being upbraided with the fruits 
of this zeal, as it appeared in John Knox, Buchanan 
and others, do (besides what is peculiar to their 
principles of this kind) allege the superabundance 
thereof to proceed a fervido Scotoram Ingenio, i.e., 
from the violent complexion of our countrymen. 

I had scarce got out of my childhood, when I was, 
by the permission of Divine Providence east among 
the company of Papists, and my tender years, and 
immature capacity not being able to withstand and 
resist the insinuations that were used to proselyte 
me to that Way, I became quickly defiled with the 
pollutions thereof; and continued therein for a time, 
until it pleased God, through his rich love and 
mercy t<> deliver me out of those snares, and to give 
me a dear understanding of the evil of thai way. 






UNIVERSAL L0VB, ESTABLISHED, 6f> 

In both these Becta i lu* reader may easily con- 
ceive, tliat I bad abundant occasion to receive im- 
pressions contrary to this principle of love herein 
treated of ; seeing the straitness of several of their 
doctrines, as well as their practice of persecution, 

do abundantly declare, how Opposite they are to uni- 
versal love; as sba-11 hereafter more at Large be 
shewn. And albeit the time it pleased God to de- 
liver me out of these snares, I was so young, that it 
may be presumed, my observations could be but 
weak, and consequently my experience inconsider- 
able; yet, forasmuch as from my very childhood I 
was very ambitious of knowledge, and by a certain 
felicity of understanding (I think I may say without 
vanity) successful beyond many of my equals in age, 
(though my observations at that time were but 
weak) yet since I have with more leisure and cir- 
cumspection gathered thence so much experience, as 
I am confident, will serve for a sufficient foundation 
to any superstructure I shall build upon it in this 
treatise. 

The time that intervened betwixt my forsaking of 
the Church of Rome and joining with those with 
whom I stand now engaged, I kept myself free from 
joining with any sort of people ; though I took liberty 
to hear several : and my converse was most with those 
that inveigh much against j udging, and such SmSSf 
kind of severity; seeming to complain greatly 
for want of this Christian charity among all sects. 
Which latitude may perhaps be esteemed the 
other extreme opposite to the preciseness of these 
other sects ; whereby I also received an opportunity 
to know, what usually is pretended on that side like- 



f)G A PERSUASIVE TO (MTY. 

wise; and thence can say somewhat experimentally 

on that part also. 

As for those I am joined to, and whom I justly 

Pcopic'svan- esteem to bo the true followers and ser- 
ous JK 

ouaU^. thc vants of Jesus Christ, the world speaks di- 
versely of them, as to this matter ; some highly ac- 
cusing them of the want of charity, and quarreling 
with them as such, who peremptorily condemn all 
but themselves : others have a contrary conceit of 
them ; each aocordingas they are prejudicated and in- 
formed. What may he truly said in the case shall 
after appear. I myself have been diversely censured 
in this matter, being engaged in controversy; which, 
as they can be scarcely handled without something 
of sharpness, so are seldom managed by any so suc- 

jsfully, as not to bear the censure of some or other 
in this respect 

Having then upon the whole matter observed, 
that this want of charity is that, for the want of 
which each sect accuses the other, and yet are most 
averse to see this defect in themselves; and that 
some do accuse all sects as guilty of this crime; I 
have judged it meet to commit my sense hereof to 
writing, according to the purpose signified in the 
title afore-mentioned. 



SECTION II. 

Till: NATURE OF CHRISTIAN LOVE AND CHARITY DEMON- 

bteatbd; the consistency of true zeal the it k- 

with; ITfl DISTINCTION from falsi: zeal. 

The nature of Christian love and charity is fully 



tnnvmaAL loyi, m pablishbd. 51 

Mid abundantly described in the Holy Scripttu 
where it ia preferred before all other virtues and 
properties whatsoever : as that which comprehendeth 

in it all other perfections, and is the root and 

spring of them. For there can be no true virtue, 
bnt that which proceedeth from love; hence God 
himself ia called love, 1 John iv. 7, as being that 
under which all his innumerable and unutterable 

perfections arc included. By this love we are re- 
deemed from the corruption of our nature, and 

have received the benefit of a mediator; John 16. 
This is the banner, wherewith God covcrctli his chil- 
dren, Cant. ii. 4. This is that, which constrained our 
Lord Jesus Christ to lay down his life for us ; John 
xv. 13. The exercise of this is given by Christ, as 
the principal token of his disciples ; John xiiL 35. 
It is numbered as the first fruit of the spirit; Gal. v. 
22. It is called the fulfilling of the law, as that 
wherein all consisteth; Romans xiii. 10. For to 
love God above all things, and our neighbor as our- 
selves, is the sum not only of the law, but of the 
Gospel also. (See 1 Cor. xiii. 13.) Thereupon the 
Apostle Paid giveth to this love or charity the pre- 
cedency before either faith or hope ; in which chap- 
ter he doth briefly, but very emphatically describe 
it. For having first shown that the speaking with 
tongues of men and angels, that the gifts of J n h c e yo ^^ 
prophesying, understanding and knowl- *"jj C n a e r . ity ' 
edge, that the faith, that even could re- p C r ^ g of 
move mountains, and the giving of all to aueriu 
the poor, yea, and the body to be burnt, is nothing 
without it : he proceeds to the description of it thus : 
— charity suffers long, is kind ; charity envieth not, 



58 A PERSUA8IV! TO UNITY. 

vaunteth not itself, is not puffed up, does not be- 
have itself unseemly, Beeketh not lier own, is not 
easily provoked, thinketh no evil, rejoicethnot in 
iniquity, hut rejoiceth in the truth; beareth all 
things, believeth all things, hopeth all filings, en- 
dureth all things, never faileth, albeit other gifts 
have, 1 Cor. xiii., from the first verse. 

As by this the excellency of love is shewn, so the 
necessity of pressing after it, and living in it w T ill be 
readily acknowledged by all: but seeing, the sum 
of this love, as well as the perfection thereof consists 
in loving Ood above all ; so whatever diverteth in 
anything therefrom, is not to be accounted love, 
though the same word be used to express it, and 
that in the Scripture itself; such as the love of self, 
Scu-i vf the love of the world, the love of any crea- 
ture. Hence for the attaining of the true and excel- 
lent love, the love of all these other things is not 
only to be laid aside, and the love of God preferred 
to them, but they are to be hated, as Christ himself 
phraseth it, he that hateth his life, John xii. 25; 
yea, he nseth it so, as to speaking of hating father 
and mother, L>/Le xiv. 2G. Though when the love 
to such is truly subordinate to the other, it is both 
commended and commanded. 

The testimony, which is required of our really 
being in the love of God, Christ himself 

the 

:[ signifiethto us, if you love me, keep my 
commandments: and as the beloved dis- 
ciple John said in the ease of knowledge, showing 
US the falsehood of SUch, as pretend to know God, 
and yet do not BO; Baying, he that says he knows 

God, and keeps not his commandments, is a liar, and 



VXIYEKSAL LOVB, i>tai;lisiii:i>. 59 

the truth is not in him, 1 John ii. 4. So maybe 
also said, he that saith he loves God and keeps not his 
commandments, is a liar, and the troth is not in him ; 
ording as the same Apostle saith; 1 John v. 3: u For 
this is the love of God, that we keep his command- 
ments." Hence it La apparent that love without purity 
is but a false pretence; and that whatsoever hinders 
from the practice of this love of God, or withdraws 
from the obedience of the least of his commands, is 
to be denied, and no ways to be entertained; as 
being either the love of the devil, the love of the 
world, or the love of self, and not the love of the 
Father. And as from the true love of God (having 
taken plaee both upon the understanding and will,) 
there ariseth a great fervency and desire of mind, 
that it may be wholly united with the Lord, and 
made conformable unto his will in all things. 

So from hence ariseth also a certain aversion from, 
indignation of, and even hatred to whatsoever is con- 
trary tl i ereunto,or has a tendency to lead from it,which 
is commonly called zeal. AVhich zeal having a right 
bottom and foundation, and proceeding ^cc™ 26 * 1 
purely from the love of God, is a great £ f °£od e love 
virtue, greatly to be commended and pressed after ; 
and the defect thereof is justly reprovable in a Chris- 
tian. That zeal then, thus considered, is a thing 
excellent, pure and holy of itself, appears, in that it 
is ascribed to God himself, 2 Kings xix. 13, where, in 
the performance of the blessed evangelical promises 
to be performed by the zeal of the Lord (Isaiah xix. 
17,) He is said "to be clothed with zeal, as with a 
cloak;" and (lxviii. 15) his zeal is numbered with 
his bowels and mercies. Next David recommends 



CO A PERSUASIVE TO UNITY. 

himself to God, for that the " zeal of his house had 
eaten him up." PsaLhdx* 9, andexix. 139. And 
Paul commenda the Corinthians for their zeal, 2 Cor. 
vii. 11; 1 Cor. xiv. 12. And for this end has the 
grace of God appeared unto all, that there might he 
B people gathered "zealous of good works," Tit. ii. 
14. And as this is commended a;id recommended 
on the one hand, so is the contrary thereof (to wit, 
indiilerency and lukewarmness) reproved and re- 
linked as a thing displeasing to the Lord. Of many 
instances whereof, that might be given, that unto 
the Church of Laodicca may serve at present. Revel. 
xiii. 15-16. Because for a remedy against this evil 
she is exhorted, verse 19, to be zealous and re- 
pent. 

But as there is a true zeal, so is there a false one; 
and it is not more needful to have the one, than it is to 
avoid the other. Now as the true zeal proceedethfrom 
the pure love of God, and single regard to his honor 
seai/feT anc ^ £'l° r y5 P0 tlie false zeal proceedethfrom 
grci s . andde " ^ ie l° ve °f something else, and the regard 
to other things. And of this false zeal there are 
several kinds, as well as degrees: all of which, though 
they ought to be shunned, yetsome are farmore hurt- 
ful and pernicious than others. The worst and highest 
of these is, when as men through the height of pride, 
lust, ambition or envy, show themselves furious 
:s - and zealous to satisfy and fulfil their de- 
sires and affections; this is the highest zeal for self: 
from this zeal did Cain slay Abel) Ishmael mocked 
7. a wicked Isaac, and Esau hated Jacob; Pharaoh perse- 
cuted the children of Israel; Said, David; 
and Jezebel, the true prophets of the Lord. 



i mvkksal LOVB, B8TABLI8HRD. 61 

A Becond kind is, when as men, thai are not trne 
ami faithful even to those princfplee of religion they 
profess tlu maeh es to a< knowK dge as true, as being 
conscious to themselves, and also publicly known to 
be such, as are vicious and profligate; yet do vio- 
lently persecute and oppress others, thai differ from 
them; though they be not only equal to them, but 

n bv their own acknowledgment exceed them in 
temperance and virtue: having nothing to charge 
them with, but that they agree not with them in 
judgment and practice in matters of religion. This 
apparently is a false zeal, and not of God; for if it 
proceeded from the true love of God, it would first 
operate in themselves to the removing of all those 
things, which they acknowledge to be contrary to 
this love of God, before it exerted itself towards 
others; seeing, as the proverb is, Charity begins 
at home. And like unto this was the zeal of 
the Scribes and Pharisees, who persecuted scribes and 
Christ for a breaker of the law, which them- stanced" ' 
selves did not fulfil; as is also the zeal both of the 
Papists and Protestants in their persecutions at this 
day. 

A third sort is of such,who do indeed walk strictly 
and closely to their own principles, making 3 . a blind 
conscience of their way ; but yet being zeaf 01 
blinded in their understanding, do persecute truth, 
supposing it to be error. Of this number was Paul 
before his conversion, being as to the law blameless, 
and persecuting the saints out of zeal, Acts xxii. 3; 
Gal. i. 14. And therefore in this class he numbers his 
countrymen, saying, They have a zeal for God, but 
not according to knowledge, Horn, x. 2. And perhaps 



62 A PSB8UA8IV1 TO UNITY. 

among these Bach may be numbered, of whom 

Christ speaketh, Baying to his disciple's, and "when 

they kill you, they shall think to do God good 
service. " 

A fourth or last sort is, when as men being truly 
enlightened in their understanding, but their will, 
heart and affections not being thoroughly leavened 
with the love of God, do condemn things justly re- 
4 v Ar ?. sl V provable, hut not out of the pure drawings 

self-willed i- " r <D 

zcai. f Ji v ; ne love ; but even from a mixture of 

self in the forwardness of their own will, as not suf- 
fering any to be contrary unto them. 

This is the most innocent kind of wrong zeal ; 
yet not so, but that it ought to be watched against : 
and of these few that are guilty of it, it were fit, 
they waited to be redeemed from it. But the pure, 
undefiled zeal, that is acceptable to God, is that 
which proceeds not only from a pure and clear 
Thepure u nderstanding, but also from a renewed 

an. I undo- o ' 

t.icd zcai. an( | sanctified will, which moves not of, 
nor from self, but from and for the Lord. 



SECTION III. 

THE CONTROVERSY STATED WITH RESPECT TO THE DIF- 
FERENT SORTS OF CHRISTIANS, HOW IT IS TO BE 
PITCHED FROM THE NATURE OF THEIR PRINCIPLES, 
AND NOT FROM THE PRACTICE OF PARTICULAR PER- 
N'S. 

The sum of what is said, is, that true Christian 

iTuu.nc 1 ^ l° ve and charity is the most excellent of 

! - virtues, most needful to be Bought after 



IV l! L«>vi:, E8TABLISE 68 

and attained ; tliat it U never joined but With purity, 
which it naturally lead and therefrom doth 

consequentially arise an indignation and seal against 
unrighteousness: which true seal is justly com* 
mendable, and really distinguishable from all false 
and ignorant zeal. 

For the more clear stating of the controversy in 
proceeding in this matter, these following asser- 
tions relating thereto may be proposed and affirmed. 

I. That whatsoever love is consistent with 
the pure love of God, may be safely jEJfo?" 
exercised towards all sorts as well of men, f™^^ 
as Christian-. Lhnsd - 

II. That whatsoever love or charity really con- 
duceth to the salvation of their souls, and so far as 
they are capable thereof, may and ought to be 
shewed towards them. 

m. That therefore the good in all ought to be 
commended, encouraged and loved, and no true 
good either denied, rejected or despised, because of 
any errors peculiar to respective sects. 

IV. That the evil either in opinion or practice 
ought neither to be spared, encouraged nor foment- 
ed under any pretence of love whatsoever. 

These I shall not enlarge, nor yet offer to prove 
(studying to avoid prolixity) because I presume, they 
will be readily granted and assented to by all : that 
then, which principally comes under consideration, 
is to consider and examine, 

AVhich of all the several sorts of Christian- 
this day, do most truly observe these rules, and shew 
forth most of the true love and zeal of God in their 



64 A im-rsiwsive TO UNITY. 

way and principles, avoiding that, which is contrary 
thereunto I 

Wherein that I may proceed clearly, there arc 
Borne things previous to be warily and Beriously 
weighed. As ■ 

First ; When I speak of the charity of the seve- 
ral sorts of Christians, I speak of such as are settled 
i. in theirrespective principles, as persuading 
men judging themselves certainly in the truths and 

others -ii*i 

in. -re rr;n.v- SOUlldneSS 01 tllClll I SO tllUt tllCir lOVC ailCl 
able than 

these others, charity is really to such, as they judge and 
believe are wrong. Seeming to have charity to all, 
and be afraid to judge them from an unscttledness 
in one's self, as not knowing which is right, or which 
is wrong, is a virtue of necessity and not of choice: 
and proceedeth no ways from the love of God, 
neither has any resemblance thereunto: for God 
loves and compassionates sinners, and such as arc 
out of the way, not as being ignorant or doubting, 
whether they be such ; but as really knowing them. 
It were indeed the height of madness and folly for 
these unsettled, uncertain and straggling souls to 
take the liberty to judge others for being wrong, 
while they profess, they know not yet, who is right, 
and who is wrong; being only sure of this, that 
themselves are not come to rights; for they could 
not in so doing but be self-condemned. Not but I 
believe, that the condition of such, if they be truly 
forbearing, and ready to embrace the good, when 
seen by them, is both more tolerable to others, and 
safe for themselves, than those, that are hardily con- 
fident in a wrong belief, from thence forwardly 
judging others. But this I mention for the sake of 



IAI I I, BCAHJ 05 

certain men of loose and uncertain principles, who 
being really coi - of their own 

unsettledness, f: g then. at a loss as con- 

cerning many of the controverted principles of the 
Christian religion, which is right, and which wnr 
and not finding ■ ret I come to any certain 

determination therein, and being perhaps unwilling 
to undergo the trouble and difficulty of such a seri- 
ous search and enquiry, as \ avoid 
these troublesome cirei; i, or rather ino 
veniences, which ma; m to them necessaril j 
accompany their imbodying themselves with I 
particular people or fellowship, and therefore find it 
more I .y and please themselves with some 
general notions of practical truths commonly ac- 
knowledged bj all, and therefore cover themselves 
by condemning that heat, asperity, and severe cen- 
suring, that is among the several sons of Christians 
one towards another, as not consistent with, nor suit- 
able to that love, which ought to be in all Christians : 
whereas poor men ! they mind not, how much t: 
fall in this crime, and that in a d _ far more re- 
provable, than those they thus accuse. For, 

F -r. : Are not they found guilty of the want of 
this Christian love and charity, that do _ i. 
judge and condemn all tht 1 sorts opinions in 

of Christian :ve in thia - .':.- nrat&aad 

cipai and necessary a Christian virtue; otberf.-r 
wherebv they do indirectly shut them out *?■*« 

of them- 

from being Christians or disciples of . ^^ 

for if they ged it an error incoi. I with I 

tian love and charity, to condemn or accuse one an- 
other for difference in opinion : why are thev found 



06 A PERSUASIVE TO UNITY. 

themselves ho guilty of it ? For since this censuring 
and condemning of one another amongst the several 
sorts of Christians is practiced by them as their duty, 
and a ne cessa ry consequence of their doctrine, why 
should these judge them for it? If they say, they 
condemn them for it, because they believe it to be a 
wrong principle? shall not others be allowed the like 
liberty to condemn principles they likewise believe 
to be wrong? One of two then must of necessity 
hold, either that wrong doctrines or opinions may 
be justly reproved, confuted and condemned with- 
out breach of Christian love and charity, and there- 
fore the so doing amongst the several sorts of Chris- 
tians (upon their own respective principles in itself 
simply considered) not evil or reprovable, and there- 
fore these men wrong in judging it so; or it is an 
evil, and inconsistent with Christian love and char- 
ity to condemn any sort of Christians for their doc- 
trines and opinions : and if so, these men fall foully 
in this crime, that do accuse all others for this judg- 
ing of principles ; and yet themselves judge them 
for their principles herein. And, 

Secondly : Their envy in this is of an higher de- 

2 . gree by their own sentence, than those 

others thus judged by them: because the 

others proceed upon a certain belief and 

firm persuasion, that they are in the right, 

and those they condemn wrong; and so proceed 

rationally COnsequt ntial to their own principles: but 

these men, albeit they be conscious to £hemselv< 

that they are not come to a determination of what 

is right, and what wrong, and remain yet in doubt 

for want of a clear understanding, what to approve, 



imvi:ksal LOVB, i> iaiilisiikd. 67 

ami what to condemn ; do nevertheless most irration- 
ally (ami Inconsequentially to their own affirmations) 
reprove, censure and condemn all others, as destitute 
or at Least defective in a virtue and quality bo 
lary ami essential to all Christian societies- To 
whom therefore may be fitly applied ti ing of 

the patriarch Jacob to his first-born! Jicuben : " Un- 
stable as water, thou shalt not excel." Gen. xlix. 4. 
And that of the Apostle Paul to the Romans, ]\<>,,t. 
ii. 11. As also that other saying of the same apos- 
tle to the Galatians, " For if I build again the things 
that I have destroyed, I make myself a transgressor." 
Gal. ii. 18. 

Second!)/ : To make a judgment of the several sorts 
of Christians, we must fetch it not from a 

A religious 

the practices of particular persons; but ? ociet yj* om 
from their respective principles, by enquir- its principles, 

r * * 7 » * not from par- 

inir, how far they naturally lead to, or draw ticuiarper- 

© 7 ** *> sons prac- 

from this universal love ? Because that it tices - 
cannot be denied, but that among all and every sort 
of the several sects of Christians, there are men of 
divers and sundry humors and complexions, some 
more hot, violent and forward, who prosecute what 
they judge right, with great zeal, haste and fury; 
others of more calm, meek and loving dispositions, 
who though they be not less desirous to advance 
their way, yet do it in a more complacent, affable 
and deliberate manner : some there are, that are 
naturally of a careless, indifferent, Gallio-like temper 
in such things, and therefore behave more forbear- 
ingly and civilly towards such as dissent from them ; 
not because of any virtue, but because such things 
do not much trouble or touch them. Neither then 



68 A PERSUASIVE TO UNITY. 

of these virtues, as they are incident to particular 
persons, arc so justly chargeable upon a sect or peo- 
ple, as from thence to make a positive judgment of 
their universal charity or not, seeing, these are not 
the consequences of their principles, or that which 
necessarily comes from them, as relating to this or 
that society ; but the mere product of their natural 
and private humors. How far any particular or sin- 
gular persons among the several sects have attained 
to the performance of that true love and zeal, for- 
merly described, I shall not determine; neither does 
it necessarily belong to this question : for if any 
should be found to do any thing, which were so far 
from being the consequence of their principles, as to 
be quite contrary, their brethren would not suffer 
their principles from thence to be disapproved; so 
neither can the excellency of any singular persons, 
while not proceeding upon their principles, approve 
them as justifiable in this respect. As for instance : 
where it is the universal principle and general prac- 
tice of a sect, to persecute even to the utmost those 
that differ from them (as in the Chuch of Rome) 
should there be found one or two, or a very few of a 
more moderate spirit, that should profess an aversion 
from such sort of severity, and also practice it in their 
station according to their capacity, who would ascribe 
this moderation and charity to the Church of Rome, 
would take his measure but badly. And on the 
other hand, where it is the universal principle and 
general practice of a people, not at all to persecute 
for the matter of conscience, should any private per- 
sons of that society be carried by their fury and heat 
to the practice of any such thing,though directly con- 



FMYKK6AL L0VB, ESTABLISHED. 69 

trary to their principles ; who would charge this upon 
the whole people, and thence measure them, would 
make also a had oonsequence. Nevertheless I shall 

not deny, bat some principles are so pernicious, and 
bo straight and narrow, that they seem hy a certain 
malignity generally to influence all their followers, 
as shall after be observed : hut I shall now proceed 
to the fore-mentioned examination. 



SECTION IV. 

AN EXAMINATION OF THE PRINCIPLES OF SEVERAL SORTS 
OF THE SO CALLED CHRISTIANS COMPARED WITH THIS 
UNIVERSAL LOVE, AND FOUND DEFECTIVE : AS 1, OF 
PAPISTS ; 2, OF PROTESTANTS IN GENERAL ; 3, OF S0- 
CINIANS. 

As there are two ways chiefly, whereby a people 
or society do signify their charity or love Universal 
towards others, that diner from them ; so in— 
by these two also is signified their contrary prin- 
ciples and practice. 

The first is by a favorable and charitable judg- 
ment of the condition of men's souls, albeit i. a ebant 
of different and contrary principles from ment JU 
them, in supposing, or at least not absolutely deny- 
ing, but that they may even upon their own prin- 
ciples, if faithful thereto, obtain peace with God 
and life eternal. 

The second is by a friendly and neighborly deport- 
ment towards men's persons, in not seeking 2 A fr i end]v 
to ruin and destroy them, whether in life, dc P° rUnent - 
liberty or estate; albeit their judgment concerning 
God, and things spiritual in the nature and manner 



70 A PERSUASIVE TO UNITY. 

of the exercise of their worship be both contrary 
and different : where the defect of any of these two 

is, there of necessity must be wanting universal 
love and charity. 

For thou, that has bound up and tied the means 
i. Uncharifc. of salvation to thy principles and doctrines, 
meat so as to exclude from salvation all 

that differ from thee, or contradict thee, hast cer- 
tainly declared, thy charity exceeds not the limits of 
thv own form; and that the best opinion and highest 
esteem thou hast of any that differ from thee, for 
any virtues or excellencies that may appear to be in 
them, resolves at last in no better than this conclu- 
sion; for all this they must be damned. Xeither 
will it serve to prove the universal charity of any 
people in this respect, that some of them may 
problematically affirm, that salvation may be pos- 
sible to some such dissenters living in remote parts, 
who are excluded from the benefit of all means of 
knowing their principles, making this possibility 
only as an effect of God's omnipotency, and bo 
purely miraculous ; alleging, they will not deny, but 
God in a miraculous and extraordinary way may 
bring some to heaven. For this shows no charity 
at all either in the principle or people ; but is only 
a mere seeming acknowledgment of God's omnipo- 
tency from a sight of the gross absurdity that would 
follow from affirming otherwise. Those only can 
be med charitable in point of doctrine, and 

truly to commend the love of God, whose principle 
L8 of that extent, as naturally to take in within the 
compass of it both such as have not arrived to their 
discoveries, and who arc also different in judgment 



IMVKKSAL LOVI, established. 71 

from them, and thai without any extraordinary and 
miraculous conveyance ; aa being the common moans 
and order of Salvation appointed by Gk>d lor all, and 
truly reaching all. 

Moreover, in the second place, tar lesa canst thou 

pretend to have charity tor me, that wilt rob me 
of my life, goods or Liberty, because 1 cannot jump 
with thee in my judgment in religious matters: to 

say, thou dost it for good, and out of the love thou 
bearest to my soul, is an argument too ridiculous to 
be answered ; unless that the so doing did iufallibly 
produce always a change iu judgment: the very 
contrary whereof experience has abundantly shewn, 
and to this day doth shew ; seeing such severities do 
oftener confirm men in their principles, than drive 
them from them. And then by thy own confession 
thou dost not only destroy mv body, but my z. UncWt- 

.-.,.-,. able deport- 

soul also; and canst not avoid thinking, up- ment : todc 

. . stroy men for 

on thy own principle, but lmust be damn- conscience 

t . • • • anactofmal- 

ed if I persist in my judgment: which for ice. 
thee to be the very immediate occasion and author of, 
is certainly the greatest act of malice and envy that 
can be imagined : seeing thou dost what in thee lieth, 
through thy heat of zeal and fury, to cut me off 
from obtaining that place of repentance, which, for 
aught thou knowest, it might please God to afford 
me, were not my days thus shortened by thee. To 
allege the example of putting to death mur- Magistrates 
derers and other such profligate malefactors death maie- 
( which is allowably done by the general their crimes 

t n -t .. , . . , _ is no example 

judgment or almost all Christians) from for them to 

• i kill good 

thence ursine:;, that as this is not accounted a men for ma* 

n •ni • ters of c,jn - 

breach of Christian charity, so neither the science. 



72 A PERSUASIVE TO UNITY. 

other, will no way serve the purpose, nor yet be a suf- 
ficient cover for this kind of unchristian cruelty ; be- 
cause the crimes for which these are thus punished, are 
Bach, as are not justified as matters of conscience, or 
conscientiously practiced ; which are unanimously 
condemned not only by the consent of all Christians, 
but of all men, as being destructive to the very nature 
of mankind, and to all human society : and it is con- 
fessed even by all such malefactors themselves; I 
know not if one of a hundred thousand can be ex- 
cepted; and the punishment of such is justifiable, as 
all generally acknowledge. But to kill sober, honest, 
good men, merely for their conscience, is quite con- 
trarv to the doctrine of Christ, as has been else- 
where upon other occasions largely demonstrated. 

This being premised, I shall briefly apply the same 
to the several sorts of Christians, that thence may 
be observed whose principles do most exactly agree 
with, and lead to that universal love and charity, so 
much in words commended by all : and for the want 
of which every sort take so much liberty to 
judge and condemn each other. There are many 
other particulars, by which the several sects may 
be tried in this respect ; but these two fore-men- 
tioned being the principal, I shall chiefly insist 
upon them in this present application. 

To begin then with the Papists, there Is nothing 
The Papists' more commonly acknowledged and assent- 

im: . 

without the ed to anions them, than that maxim, extra 

church is no ° 

salvation. ccclcsiam nulla salus, without the church 
there is no salvation; which maxim in a sense, I 
confess to be true, (as shall hereafter appear) but ac- 
COrding as it is understood among them, it docs ut- 



DHIVBE8AL Levi-:, KTABLIBHID. 73 

terlv destroy this universal love and charity. For 
by this church, without which (here is no salvation, 
they precisely understand the church of Rome; 
koning, that whosoever are not of her fellow- 
ship, are QOl saved. And this must needs Dec 
sarily follow upon their principles, seeing, they 
make the ceremonial embodying in this church so 
necessary to salvation, that they exclude Thcirch ii. 
from it the very children begotten and SSSfiS 
brought forth by their own members, thcirn s° r - 
unless formally received by the sprinkling or bap- 
tism of water. And albeit they have a certain place 
more tolerable than hell for these unbaptised in- 
fants; yet hence is manifest, how small their charity 
is ? And how much it is confined to their particu- 
lar ceremonies and forms ? Since if they think 
children born among them for want of this circum- 
stance are excluded from heaven, albeit never 
guilty of actual transgression ; they must needs 
judge, that such as both want it, and also are guilty 
of many sins (as they believe all men are, who are 
come to age, especially such as are not in the church) 
go without remedy to hell. 

Secondly, all dissenters and separatists from the 
church, infidels, Turks and heretics, which The , p °P e ' s 

' ~ ' yearly curse 

(in short) are all that profess not fellowship S^jgg^ 
and communion with the church of Rome, {£*£ wlthout 
and own her not as their mother, are in a most solemn 
manner yearly excommunicated by the Pope ; and it 
were a most gross inconsistency to suppose, that 
such, as are so cursed and excommunicated, and 
given over to the devil by the father and chief bishop 
of the church, can in the judgment of the mem- 



74 a rrnsuAsivE to unity. 

bers be saved ; especially while they think he is ap- 
proved of GkkL, and led by an infallible Spirit in his 
so excommunicating them. 

Ami lastly, to Buppose any >uch universal love or 
The found*, charity, aa extending to persons either 
h lho without the compass of their own society, 
Superiority or dissenting and separating from them, so 
oi rcur. ag tQ rec ]^ on them in a capacity or possibil- 
ity of salvation, were to destroy and overturn the 
very basis and foundation of the Roman Church; 
which stands in acknowledging the superiority and 
precedency of Peter and his successors, and in believ- 
ing that infallibility is annexed thereunto. 

Now, such as are not of the Roman Society, can- 
not do this ; and those that do not thus, are such, to 
whom the Church of Rome can have no charily ; 
but must look upon them as without the church, 
and consequently as uncapable of salvation, while 
there abiding. 

If it be objected that the Church of Rome profess- 
object. eth charity to the Greek, Armenian, and 

Ethiopian churches, albeit vastly different in many 
things from them: 

I answer, that whatsoever charity the Church of 
Answer. Rome either doth, or ever hath profess 
to any of these, shall be found to be always upon a 
supposed acknowledgment made by them to the See 
of Rome, as the Mother church and apostolic scat, 
from thence seeking the confirmation and 

The Church . . ° . 

of Rome authority or their Patriarchs, at least, as 
chanty to the Romanists have BOUffht to make the 

some. ° 

world believe (how true, is not my pi 
ent business to enquire) and all these differences <>( 



UKIVBB8AL I.nVK, ESTABLISHED. 7.') 

'emonies, that are betwixt them, are only approv- 
bythe R imams such which are indulged to 

them by the Pope, who pretends out of a fatherly 
rare and compassion to yield these things unto them : 
which, If it be true, is done by him rather to uphold 
the show of his authority, and because distance of 
place and other ineommodities hinder him from 
pressing more apon them ; since in places nearer 
hand, and where titter opportunities have been pre- 
ted, he has shewn himself very zealous and 
lent to bring all to a ready obedience to the least 
of his commands : as by many examples could be 
largely proved. Yet some are of the mind, that all 
these stories, and pretended acknowledgments of 
Patriarchs to the Romish See, are but the mere 
effects of the policy of that court to uphold their 
grandeur; and nothing better but pretty comedies 
to amuse the vulgar and credulous, and augment 
their reverence towards the Pope and his clergy : 
but whatever be in this, it is abundantly manifest, 
that there can be nothing more contrary to this uni- 
versal love and charity, than Romish principles, and 
that no man of that religion, without deserting his 
principles can pretend to it. 

As to the other principle of persecution, how 
much it is preached and practiced in the Pereecurion 
Church of Rome, will need no great proba- HfjJSi fo . 
tion : those that are acquainted with, or S^aful-ch 
have heard of the Spanish Inquisition, of of Romc * 
the many inhuman butcheries and massacres com- 
mitted both in France and the Netherlands upon 
men, merely for the matter of their consciences; 
the many plots, consultations, combinings and wars 



76 A PERSUASIVE TO UNITY. 

contrived, fomented, and curried on by the bishops 
of Rome themselves, and the chief of their cler 
yielding large and voluntary contributions thereto, 
for to ruin and root out the dissenters from the 
Romish Society, after Luther appeared ; cannot but 

-, how natural and consequential it is to Romish 
principles so to do? And thence also observe, how 
contrary and opposite these things are to universal 
love and charity ? And how much they act the hy- 
pocrite, when they pretend Christian charity to any, 
that differ from them. 

And this manifestly appears in these two, which 
none of them that has understanding to know, or 
honesty to confess their principles, can deny. I 
might also add a third, which albeit by some Popish 
doctors in some nations it be denied, yet is no less 
firmly believed and contended for by other eminent 
persons among them, especially Bellarmine, and ap- 
proved by the Pope himself, to wit, the Pope's power 
to depose princes in case of heresy, and give their 
kingdoms to others : allowing them upon that ac- 
count to fight against them, and accounting their so 
purchasing of them lawful. Small offences hereto- 
fore would have provoked to this sentence, as ap- 
The Pope's peared in the example of Hildebrand and 
JSJ^tfSS others; but of late he is more sparing 

Br Pnnccs an( j deliberate i n his denunciations, finding 
his authority less regarded, and his power 
to bring to obedience much abbreviated. But sure- 
ly, this principle cannot consist with universal love, 
when that, which by all is acknowledged to be an 
ordinance of God, doth not secure the lawful ad- 
ministrators thereof from the bitterness of it : if you 



VNIVKRSAL LOVi:, ESTABLISHED. 77 

will not allow a king to be a king, albeit his right 
ami title bo to be La every way aa good, as such among 
yourselves, unless he be of your mind; certainly 
there is but small hopes of your charity to other 
persons! There might be much more said and en- 
larged as well upon this as other things, which suffi- 
ciently evideneeth the Chureh of Rome can have 
no just claim to this universal love; which I pur- 
posely, to avoid all manner of prolixity, do omit. 

The great variety of doctrines among Protestants 
(so called) will make it somewhat harder Protestants . 
to decipher them particularly in this mat- p™ ci P les - 
ter ; yet to take first notice of those who by their 
most public confessions,as well as by their possession 
of whole nations, are most commonly and universally 
understood to bear that name, (to wit) the Lutherans 
and Calvinists seem most regular. 

And because of their unity, as well as of several 
others, in that doctrine and practice of x Lutherans 
persecution, I shall make my first obser- and Calvinists - 
vation from thence : which being not only held by 
them, but also bv several others dissenting from both 
of them, may be termed (the more the pity) a gene- 
ral doctrine of Protestants : how far this contradicts 
universal love, is before mentioned. But Persecution 
as to them, it has this additional aggrava- anTpraak" 6 
tion (which is very considerable) that they do, and 
that upon their owned principles, so rigorously per- 
secute one another, not permitting one another the 
free exercise of their conscience in their respective 
dominions ; albeit they acknowledge, that they agree 
in fundamentals, and that they have both upon the 
same design of reformation departed from antichrist. 



78 A PERSUASIVE TO UNITY. 

H«»w then can these men pretend to any thing of uni- 
versal love or charity, who upon so small difference, 
by themselves not esteemed fundamental, do deny 
one another the very common and natural benefits of 
the creation. And of this the island of Great Bri- 
md in- tain can give good evidence. For albeit the 
Protestants there be in a sense all Calvin] 
or at least not at variance in that, which was and is 
the great controversy among the Lutherans and Cal- 
vinists abroad; and that their difference lies only in 
the matter of the government of the church, and 
some other ceremonies ; many of which Calvin him- 
self confesseth not to be of that consequence, for 
which the godly should be at variance ; yet how lit- 
tle charity they have to one another, and how great 
and irreconcilable prejudice and malice, is openly 
known to the world ! 

So that upon this account the Prelatic party has 
persecuted the Presbyterian, and the Presbyterian 
them, as they respectively found themselves in a 
capacity to do it; not only to the ejection of the 
clergy for this difference out of their function, and 
Excommuni- the excommunication and publicly cursing 

eating one t t_ • • 

another. one of another ; but also to the turning m 
and out of state officers, to the imprisoning, forfeit- 
ing, banishing, yea, and judicial execution both of 
private and public persons. Not to mention the hor- 
rible devastations and public wars, whereby this is- 
land became as a bloody tragedy to the ruin of thou- 

Wars and MUNIS Of families J which took ltfl HSC frOUt 

bloodshed, their differences, and was carried and fo- 
mented from the very pulpits under this notion. 
Also those common and usual denominations, where- 



UNIYBR8AL LOVB, B8TABLI8HE0. 79 

with they used (and yet do design on) one Another, 

ttOt unknown, as, self-seeking and self-separating 

hypocrites, seditious incendiaries, presumptuous re- 
bels; and oq the other hand, proud and bloody pre- 
lates, ignorant and ungodly curates, wicked and 
hateful malignants, idolatrous and superstitious. 

I could also (were it not both tedious and trouble- 
some to repeat such Btuff) give instance of not much 

a severity and reproaches very near of the same 
quality, that have passed betwixt other Bub- Severity and 
divided species of Calvinists ; as betwixt the betwixt Re. 



nmnstrants 



Remonstrants and Contra-Remonstrants in **&***** 

tt i i t/v n t • tcri.uis and 

Holland, upon the difference or their prm- independents 
triples, albeit they agree in the matter of government ; 
and the English Presbyterians and Independents,who 
quarrel not much (at least the generality of them, as 
themselves are willing the world should believe) about 
principles, but only in a small circumstance of gov- 
ernment. All which doth well witness, how void 
those men are of true charity ! And how far from 
that true, universal Christian love so much commend- 
ed and pretended to by them ? especially considering, 
that these are not only some personal infirmities, or 
escapes of private persons among them; but the 
universal, necessary and consequential effects of 
their respective principles, which proceed from them 
as men so circumstantiated and related to such and 
such fellowships and societies. 

There is another principle not only common both 
to Lutherans and Calvinists, but even to The cvii of 
those sub-divided Calvinists (I mean the chinches, 
Episcopalians and Presbyterians) which preachers, 

i i 1 • i -i • t &c. set up 

cannot but obstruct and necessarily hinder and estabrd 



80 A PERSUASIVE TO UNITY. 

this universal love ; to wit : the pressing after, and 
seeking to establish a national church; whereby up- 
on the magistrates, or great part embracing any 
religion, they distribute the whole kingdom into sev- 
eral parishes or congregations, and appoint preachers 
of that way to them all : bo that a man cannot be a 
member of the state, without he be a member of the 
church also ; and he is robbed of the very privileges, 
which he ought to enjoy as a man, unless he will 
agree (albeit against his conscience) to every circum- 
stance of that church, which is established in the 
country he lives. For the making of which the more 
effectual, the law in our country provides, that when 
a man is excommunicated or cast out of the church, 
Excommuni. he is also cast out of the state. So that a 
cvii thereof, man upon the church's censure for a matter 
merely conscientious, incurs the same hazard of the 
loss of his estate and liberty, a3 if he had been guilty 
of some heinous crime towards the state. But how 
can those pretend to universal love, that have thus 
confined all, both spiritual and temporal blessings 
to their sect, that they think not men worthy to live 
as men, or breathe the common air, unless they will 
subscribe to all their sentiments ? Surely, this is 
far from the nature of God's love, that causes his 
sun to rise both upon the just and unjust ! Thus far 
as to persecution, and what depends upon it. 

I observed before, that the general defect of this 
universal love did proceed from wrong notions con- 
cerning the love of God ; for such as confined God's 
love, did consequently confine their own. 

Now the chief way, whereby men by their own 

narrow opinions seek to limit and confine the uni- 



DNIVBBSAL I LBLI&HBD, 81 

venal Love of God, La by proposing the necessary 
means of salvation appointed by God, as n.>t reach- 
ing to all; for Buch, to whom they reach not, we 
cannot suppose to have any real love extended to 
them. In this the generality of Protestants are de- 
ficient; albeit some exceed others in a particular re- 
spectj as shall he hereafter observed. 

That wherein they are generally wanting, Lutherans 
is by affirming, that there can be no salva- Miration 

* , ,..! ~ without the 

tion without the explicit knowledge or koowWgeof 

L m ° Christ and 

Christ, and benefit of the scriptures. This the scriptures 
is held both by Lutherans, Calvinists and Arniini- 
ans; I mean, by these churches; whatever may be 
the private sentiments of particular persons among 
them. 

Now whereas all these do acknowledge, that many 
thousands, yea, whole nations have been and are ex- 
cluded from the benefit of this knowledge ; they 
must necessarily conclude salvation impossible to 
them, and so they can have no charity for them, 
so as to suppose a possibility of salvation to them. 
And this goes directly against, and destroys the na- 
ture of universal love ; which cannot be entertained 
towards any, but upon the supposition, that they are 
under a possibility of being saved ; or that those 
circumstances they are under, not being in them- 
selves (simply considered) sinful, (as being such, 
as are not in them to help) do not absolutely exclude 
them from it. I confess, that I cannot have charity 
to a w r icked man, that he can be saved, so long as he 
continues wicked : and if thence any should seek to 
infer, that so likewise — 

We cannot have charity to those men, object 

6 



V 'J A PBRSUASIVH TO UNITY. 

that want the scriptures and the outward knowledge 
of Christ, that they can be saved, so long as they 
want that: therefore as the one is not contrary to 
universal Love, neither is the other. 
Answer. I answer ; the comparison holds not to all ; 

because the ground of my not having charity to 
him, is his continuing in a thing, which himself 
knows to be displeasing to God by the law of God, 
which he has revealed to him, and acknowledges to 
be good ; and therefore the ground of my hopes of 
him, that he may be saved, if he repents, is, because 
The ^ound he knows the means how to repent, and be 

of universal . 

lo**. converted, bo my universal love reaches 

to him not only in that I believe, 'tis possible for 
God to bring him out of his wickedness ; but in that 
I acknowledge, that God in order thereto has ac- 
tually made manifest to him the way, how he may 
be converted : and so I exclude him not from the 
universal love of God, which I suppose in that 
manifestation of his will to have already really 
The defect touched and reached him. But the other 
turcs C and np " case has no parity with this. For first, that 
knowledge defect of the scriptures and outw r ard knowl- 
imhein- edge of Christ in an Indian or American, 

duns is pro- ° # _ . 

vidcntiai. Jfcc #J is no wilful, malicious act of them 
against any law known to them ; but is the mere 
providence of God by them inevitable : neither is it 
unto them any moral evil, that they are born or 
brought up in these parts, or come not to those places, 
where they may learn and find that knowledge. If 
I then judge, that God's love reaches not any such, 
whom by this providence he has permitted to be 
thus born and educated in order to save them, my 



UNIVERSAL LOTS, ESTABLISHED. 83 

universal love can no ways reach to them, so as to 
suppose salvation possible to them, not because they 
refuse or resist the means of knowledge and salva- 
tion appointed to them of God; bat because they 
want it by the will of God, who thought not meet to 
give it to them. T look not upon it as my work in 
this treatise, to refute this doctrine, and shew its con- 
trariety to truth and scripture, having done that 
largely elsewhere, (as in my Apology explained of 
the 5th and Gth propositions ; ) it is enough here, 
that I shew, that sueli as hold this opinion cannot 
justly pretend to universal love : as doth evidently 
appear by what is said, and needs no further question. 

Perhaps the Socinians may step in here, or others 
of more general principles, who will affirm, they do 
not believe, that the want of this explicit knowledge 
doth necessarily exclude men from salvation. It is 
true, there are some of that mind ; but it were hard 
to rank them under any particular denomination : it 
being rather a notion of those men, of whom I made 
mention before, that are uncertain in their princi- 
ples, and join w r ith no people absolutely'; than ac- 
knowledged by a people or any public confession of 
any united or gathered church and people. 

The Socinians generally lay very great SocInIans . 
stress upon the outward knowledge of JjjJjJJLSf the 
Christ, and do believe, the outward knowl- oSjSd* 
edge of Christ, or of the resurrection at IVT^ttTry 
least, to be absolutely needful, holding the to salvation * 
sufficiency of that alone upon Rom. x. 9. But pass- 
ing that, and taking it for granted, that the gener- 
ality of Socinians, and several others with them (who 
being all taken in cumulo) may pass : for as much aa 



84 A PEB8UA8IVB TO UNITY. 

a whole body of people do believe and affirm salva- 
tion even possible to such, as are by an inevitable 
fate excluded from the benefits of that external 

knowledge, in that they say, 

object. " That such as will improve that light of 

nature, which all men have given them of God, and 
exercise that common principle of reason, may 
from the works of creation and providence certainly 
conclude, that there is a God, forsake many evils, 
and do much good; and that such as do thus improve 
this natural and common light, do obtain of God to 
send them miraculouslv either some man or angel to 
signify to them the outward knowledge or resurrec- 
tion of Christ, that they may believe it and be saved." 
Answer. I answer : this doth not reach the full ex- 

tent of universal love ; because it still limiteth it to 
this external knowledge and supposeth no means of 
salvation without it. And next, because it supposeth 
somewhat miraculous; which as has been before ob- 
served, is a limitation not to be admitted in this 
case. But if any would affirm, that the improving 
of this natural light proved to them a means of sal- 
vation, without supposing any necessity of having the 
outward knowledge of Christ at all; albeit it would 
seem by the extent of their charity, that their love 
was very universal; yet they do not establish true 
universal love, more than the other. Because 
nothing is true universal love, but that which nat- 
urally proceedeth from the true love of God, and is 
founded upon good and sound principles deduced 
therefrom, and which hath not its rise from the lo 
of sell', or from a selfish principle: which though it 
may have a .-hew of universal love, is not really such ; 



UHIYBB8AL LOVB, B8TABUSHHD, 85 

else he that would affirm, he believed, thai all men, 
as well the wicked as the godly, the unbelieving aa 
the believing should be saved, and that do wicked- 
ness can hinder a man from being saved — might i»« i 

said to be a truer preacher of universal love, than 
any, and most charitable of all men: and yet how 

would tliis be justly condemned by all Christians ? 
There can then be no true universal love, but that 
which is built upon the love of God, and is pure, 
and of the nature of it. 

So then, those that affirm, that men may be saved, 
even without the outward knowledge of Christ, and 
of the scriptures, if they improve the light of nature ; 
whether it be that they iud^e that the ligdit The light of 

J *> © o nature in 

of nature can carry them through to the order to 

•>-> salvation, 

end, and accomplish the work; or that an exalting 

± of corrupt 

they suppose the improving of it will pro- J£^° n,I £' 
cure any such miraculous revelation, do tion - 
not truly preach or establish universal love, because 
the same is not founded upon the true love of God, 
but is an exalting of the nature and reason of 
man, which is really defiled and proceeds from 
self. Since these men for the most part do look 
upon grace, or the operation of the Spirit in the 
saints, as but a mere fancy. So I say, these men do 
not commend the true love of God, which is con- 
trary to self; but only their own corrupt nature 
and reason ; And do therefore really oppose and 
slight the universal love of God, in that they sup- 
pose man capable of himself to save himself without 
Christ the alone Mediator ; in and by whom the uni- 
versal love of God to all is only extended. For 
whomever God loves, he loves them in Christ, and 



86 A PSB8UA8IV1 TO UNITY. 

no other ways ; and this love of God in Christ can- 

not be truly received and entertained to the salva- 
tion of the soul, hut as the old man, the first man 
with his deeds (which are altogether corrupted, and 
can claim no share in man's salvation) is put off and 
done away; and as the new man, that proceeds from 
a divine spiritual seed, which is not of nor from 
man's nature, comes to be born and brought forth 
in the soul. 

But much more do they contradict and declare 
Theprinci- themselves void of and strangers to the uni- 

f>le of ibtO- c 

ute reproba- versa! love, who hold the precise decree of 

ti n b con- # x 

» . reprobation, with the other principles de- 
Ii,vc pending thereupon, in believing;, that the far 

and invita- I O IT o? 

uon. greater number not only of mankind, but 

even of those that profess the name of Christ, are 
necessarily damned, and that by virtue of God's ab- 
solute decree,who from all eternity ordained to create 
them for that very end, and appointed them to walk 
in such wickedness, for which he might condemn 
them, and punish them eternally : so that not only 
such as are ignorant of the history of Christ, and 
of Scripture are certainly damned, but even most 
of those who have the benefit of this knowledge, 
are notwithstanding damned also, for not right 
using and applying the same, which miserable crime 
they necessarily fall in, because that God, albeit Tie 
publicly and by his revealed will doth invite them 
all to salvation, yet by a secret will unknown to men, 
He doth withhold from them all power and grace so 
lo do. 

Now I say, whoever are of this mind (as all Cal- 
vinistf; generally are) cannot justly pretend to uni- 



VMVKKSAL LOVB s ESTABLISHED. 87 

versallove; for seeing they limit the love of God to 

a small Dumber, making all the rest only objects of 

his wrath and indignation, they must hy conse- 
quence so limit their own love also : for God being 

the fountain and author of love, no man can extend 
true Christian Love beyond His ; yea, the greatest and 

highest love of any man falls infinitely short of the 
love of God, even as far as a little drop of water 
falls short of the great ocean. 

Now, none of these men, without manifestly con- 
tradicting their own principles, can pretend to have 
love to any of those, that are thus predestinated to 
death : for what sottishnesswere it, and inconsistency, 
to pretend charity to such, so as to suppose a possi- 
bility of salvation for those, whom God hath ap- 
pointed to be damned, and to be sons of perdition ? 
For to say, we ought to have charity to all, because 
we know not who is appointed to life, or may be 
called to it, saith nothing to solve this difficulty. 

Because even to such, as may be supposed to be 
elected, I am not to have charity, so long as I see 
them in wickedness, and in any unconvert- Reason i. 
ed state ; for that were to walk against all true 
judgment, and a putting light for darkness, and 
darkness for light ; a calling good, evil ; and evil, 
good, which is expressly forbidden. 

Next, this were to make true Christian love as 
blind, as the heathens suppose their God of their 
lustful love to be, for I ought to love men for some 
real good I see in them, as feeling them to partake 
of, and grow in the love of God ; and not upon a 
mere perhaps God may do them good, perhaps 
they' may be called; unless I believed there was 



88 A PERSUASIVE TO UNITY. 

Bomething of God in all, given them in order to 
call them. 

Thirdly, seeing these men do believe and affirm, 
thai as God in this case appoints the end, so he doth 
the means also; they are not only obliged upon their 
principle, without all charity to conclude as damn- 
ed, and appointed to damnation all such, as have not 
the benefit of these means they think needful; but 
even all such among themselves enjoying these means 
in whom appear not (according to their notion of it) 
true and convincing tokens of conversion. And as 
this doctrine naturally leads from any thing like uni- 
versal love ; so (as I observed before) it so leaveneth 
and defileth with an unlovely humor such, as strict- 
ly and precisely hold it, that for most part they are 
The root of observed to be men of peevish and perse- 

thJblood° y cuting gpirits# 

principle of For these two principles, to wit; that of 
persecution. t j 10r0 | ^| n g nQ sa i va tion, without the church 

among Papists (as precisely understanding it of the 
Church of Rome) and this of absolute reprobation 
among Protestants, are the very root and spring, 
from whence flows that bloody and anti-christian 
tenet of persecution for the case of conscience ; and 
therefore both it and they are directly contrary and 
diametrically opposite to the true, Catholic, Chris- 
tian love of God. 



UNIVERSAL LOVB, ESTABLISHED, 89 

SECTION V. 

II] PRINOIPLJ BRISTIANITT PROPOSED, AS THBT 

AKi: HELD r>V A GLRBA1 BODI 01 PEOPLE, AND WHOLE 

LTHERED CHI RCHBS in BRITAIN and IRELAND; 

WHICH DO VEKY WELL AGREE WITH TRUE UNIYER- 

vL LOVK. 

Siu'li as most commonly complain for the want of 
universal love, do allege this defect to proceed from 
the nature of a sect, unto which they think this 
want of charity so peculiar, that from thence they 
conclude, that it is impossible either for any sect uni- 
versally to have this universal love, or for any mem- 
ber of a sect, so long as he stands to his principles, 
or is strictly bound up and tied to a sect, to have this 
universal love. And indeed, this in a great measure 
is too true, if the nature of a sect be rightly under- 
stood ; and therefore to avoid mistakes, it will be fit 
to inquire somewhat in this matter. 

A sect is commonly and universally taken A sect . ustl 
in the worst part, and alway so understood, so called * 
where it is mentioned in the Scripture; as being 
either really understood of such as are justly so 
termed, (Acts v. 17; ch. xv. 5; ch. xxvi. 5,) or re- 
proachfully cast upon such, as ought not to have been 
so denominated, (Acts xxiv. 5, chapter xxviii. 22.) 
For a sect is a company of people following the 
opinions and inventions of a particular man or men, 
to which they adhere more, and for which they are 
more zealous, than for the simple, plain and neces- 
sary doctrine of Christ. But such as are not a sect, 
nor of a sect, are those, that follow the faith and doc- 
trines of Christ, and receive and believe The followers 

of Christ are 

the same, as purely preached and held forth of no *<*. 



90 A PBB8UABIYB TO UNITY. 

by him unto them ; and not as by the recommenda- 
tion of man, as clouded and encumbered with their 
interpretations and additions; and so are mere 
Christians, and yet true and faithful ones too; yea, 
the most true and faithful. 

Now, which of the several sorts of Christians are 
to be accounted sects, and which not, is a great 
question ; and would take a larger discourse, than is 
proper to be inserted in this place, truly to inquire 
into it : and therefore it shall suffice me at this time 
to have asserted this in general, which, I judge, will 
be generally accorded to by all ; and leave the appli- 
cation to each understanding reader : for the clear- 
ing which there may several weighty observations 
fall in hereafter. Probably this will be almost grant- 
ed by all, and I am sure, may be truly affirmed, that 
Societies whatsoever people hold forth and preach 
nnu^llf^ doctrines, which in the nature of them 
termed truly contradict and are inconsistent with true 
sects. universal love, such may truly be termed a 

sect; which may be easily applied to those hereto- 
fore mentioned : and so consequently, whoever hold 
forth principles and doctrines consistent and agreea- 
ble thereunto, are and may truly be esteemed mere 
Christians, and no sect. 

Next, the nature of a people's society, and the 
causes drawing them together, with the method of 
their being gathered, does much contribute to evi- 
t Mark of dence, whether they are to be esteemed a 
SCCL sect or not? First, whose fellowship stands 

merely in judgment, and in that which reacheth the 
understanding, and «o are joined together in and for 



UJOVUUUA LOVB, ESTABLISHED. 91 

one opinion, arc only to be esteemed 

however true their notion- may be Buppoeed i >, >■ 

. » n operative 

tot For the true principles and doc- nature to 

x conversion, 

trim- oi Christ, albeit they do truly reach ifefrlM 

the understanding, and require its assent; 
yet they are of an operative nature: however they 
may be held by one or two members of the church, 
without working upon their hearts; yet cannot be 
held, nor never was by any entire society, without 
purifying their souls, and reaching to and working 
upon their hearts to a true and real conversion, I 
mean, upon the greatest and most considerable part : 
but false doctrines maybe firmly believed by a whole 
society without having any operation. For the 
gathering of the apostles and primitive Christians 
was an uniting of hearts, and not of heads only ; 
those three thousand converts were pricked in 
their hearts, and not in their heads only : yea, 
where there may be a dissent in some things in 
point of judgment, if there be this unity of heart 
through the prevailing of the same life of righteous- 
ness, yet the true fellowship is not broken. As ap- 
peared in the example of the apostles themselves. 

Xow these people, who hold forth the principles 
and doctrines hereafter to be mentioned, were not 
gathered together by an unity of opinion, or by a 
tedious and particular disquisition of notions and 
opinions, requiring an assent to them, and binding 
themselves by leagues and covenants thereto ; but 
the manner of their gathering was by a secret want, 
which many truly tender and serious souls 
in divers and sundry sects found in them- ing^fthe^" 
selves : which put each sect upon the search itsrise and' 
of something beyond all opinion, which 



92 A PERSUASIVE TO UNITY. 

might satisiy their weary souls, even the revelation 
ol God's righteous judgment in their heart to burn 
up the unrighteous root and fruits thereof; that the 

Bame being destroyed and done away,tlie inward 
peace and joy of the Holy Spirit in the soul might 
be felt to abound, and thence power and life to fol- 
low him in all his commandments. And so jnany 
came to be joined and united together in heart and 
spirit in this one life of righteousness, who had long 
been wandering in the several sects; and by the in- 
ward unity came to be gathered in one body: from 
whence by degrees they came to find themselves 
agreed in the plain and simple doctrines of Christ.* 
And as this inward power they longed for, and felt 
to give them victory over sin, and bring the peace 
that follows thereon, was that, whereby they were 
brought unto that unity and community together ; 
so they came first thence to accord in the universal 
preaching of this power to all, and directing all unto 
it: which is their first and chiefest principle, and 
most agreeable to this universal love, as I shall here- 
after shew. 

And it is very observable, that as those, whose 
gathering and fellowship arises from this mere unity 
of notions and opinions, do usually derive their 
name and designation from the first authors, inven- 
tors and fomentors of those opinions (as of old the 
Aiians, Nestorians, Manichaeans, &c.,and of late the 
Lutherans, Calvinists, Anninians, Socinians, Men- 
nonitee, ftc.) so those people, whose unity and fellow- 

• Which external agreement as well in doctrines as in the practices necessarily 

following thereupon, became as one external bond and type of their O WD outward and 

wship obvious to the world, whereby they arc distinguished even to the ob- 

tion of man from the several sects professing the name of Christ ; as the true 

•ians of ol tbeir adherence to the orthodox principles from other herc- 

that laid claim likewise to be Christians. 



UNIVERSAL LOVBj ESTABLISHED. i'3 

sliip did arise from their mutual sense of this power 
working in and upon their souls, that Bociety derives 
not their name from any particular man ; and there- 
fore are providentially delivered from that great 

mark of a B6Ct But as the ungodly will be always 

throwing Borne name or reproach upon the children 
and servants of God ; it being observed, that through 

the deep and inward operation of thifl power in them 
B dread took hold on them, not only to the begetting 
of God's fear in their hearts, but even to the reach- 
ing and instructing of their outward man; hence 
the name of Quakers or Tremblers hath been east 
upon them ; which serveth to distinguish them from 
others, though not assumed by them. Yet as the 
Christians of old, albeit the name of Christian was 
cast upon them by way of reproach, gloried in it, as 
desiring above all things to be accounted the followers 
of Christ ; so they also are glad, that the world re- 
proacheth them as such, who tremble before the 
Lord, and who work out their salvation in fear and 
trembling. And truly, the Lord seems by his pro- 
phets of old to have foretold, that his children should 
be so reproached ; as Isa. lxvi. 5 : " Hear the word 
of the Lord, ye that tremble at his word; your breth- 
ren that hated you, that cast you out for my name's 
sake, said, Let the Lord be glorified, and He shall 
appear to your joy, and they shall be ashamed :" 
where a joyful appearance of God is promised to 
these hated and reproached Tremblers or Quakers. 
And J^r.xxxiii. 9, does more clearly prophesy, how this 
reproachful name, when cast upon his children, shall 
be owned and countenanced by the Lord, in these 
very plain and comfortable words : " And it shall 



94 A PERSTTASTYl TO UNITY. 

be to me a name of joy, a praise and an 
wherewith honor before all the nations of the earth, 
ic which shall hoar all the good, that I do un- 
to them, and they shall fear and tremble 
-them, (or quake) for all the goodness and for all 
the prosperity, that I procure unto it." 

As the nature of a sect ariseth from the love of 

M ir kofa se ^ anc ^ ^ s production, so in the last place 

scct there can be no more signal or certain mark 

of a sect, than when a people seek to advance and 

propagate their way in the strength of their own 

spirits, reckoning the preaching and publishing 

thereof by their own natural, or acquired 

from the lore parts, without the necessity of the inward 

motion of the Holy Spirit, both lawful and 

commendable ; and not only so, but the advancing 

and establishing of the same by outward force and 

violence. For here is man working without God or 

the guidance of his Spirit in his own mere strength 

and will, to set up his own images and inventions 

under a pretence of truths and pure Christianity. 

But those that dare not seek to advance even that, 

which they are persuaded is truth in their own will 

and spirit (far less by outw^ard force and 

muh from violence) but in and by God's Spirit, as He 

leads and moves to it by His life and power, 

shew, that such are not a sect, nor followers of man's 

inventions, but of Christ alone, waiting to follow 

him, as he acts and moves them by his own Spirit 

and power. And therefore are no sectarians, but 

mere Christians. 

The chief and first principle then held by those 
Christians, which (as I observed before) naturally 



UKTOBSAL LOYK, ESTABLISHED. 95 



That there is 

somewhat <>f 



ariseth (and wac ited to by them) from 

their inward sense, that tied them together, 

10, 'that there is Bomewhat of God, some £ftjj{5]* 

1 light, some grace, some power, some mea- tobSS?t2S 

4 Biire of the Spirit, some divine, spiritual, tosalvall,m 
1 heavenly, substantial life and virtue in all men, 
k which is a faithful witness against all unrighteous- 
4 ness and ungodliness in the heart of man, and lead.-, 
1 draws, moves and inclines the mind of man to 
4 righteousness, and seeks to leaven him, as he gives 
4 way thereunto, into the nature of itself; whereby 
4 an inward, thorough and real redemption may be 
4 wrought in the hearts of all men, of whatsoever 
4 nation, country or kindred they be, notwithstanding 
4 whatsoever outward knowledge or benefit they be 
4 by the providence of God necessarily deprived of :' 
because whatsoever they want of that, yet such a 
measure of this light, seed, life and word is commu- 
nicated to all, as is sufficient truly to convert them 
from the evil of their ways, purify and cleanse them, 
and consequently bring them to salvation. And in 
the affirming of this, they do not at all exalt self or 
nature, (as do the Socinians), in that they freely 
acknowledge, that man's nature is defiled and cor- 
rupted, and unable to help him, or further him one 
step in order to salvation; judging nothing more 
needful, than the full and perfect denying and mor- 
tification of self in order thereunto. Nor do they 
believe, this seed, light and grace to be any part of 
man's nature, or any thing, that properly or essen- 
tially is of man ; but that it is a free grace and gift 
of God, freely given to all men, in order to bring 
them out of the fall, and lead them to life eternal. 



9t! A PERSUASIVE TO UNITY. 

Neither do they suppose, thi I, word and grace, 

which is sufficient to load to salvation, to be given 

to men without Christ; for they believe it to be the 
purchase and benefit of Christ's death, who tasted 
death for every man : so that they confess all to bo 
derived to them in and by Christ, the Mediator, to 

whom they ascribe all. Yea, they believe this light, 
grace and seed to be no other but a measure of that 
lite and spirit, that was in Christ Jesus; which being 
in Ilim, who is the head, in the fullness of it, is from 
Him (in whom it resideth) as he is ascended up unto, 
and glorified in the heavens, extended to all men, in 
order to redeem them from sin, and convert them to 
God. 

Thus according to this principle, without attribut- 
ing any thing to self, or to the nature of man, or 
claiming any thing without Christ, the universal love 
of God to all men is exhibited : whereby the means 
of salvation by Christ, and reconciliation unto God 
is so asserted, that no man is altogether excluded 
from it ; but each so reached, as puts him in a capa- 
city to be saved. Such then, as believe and preach 
tliis doctrine, must of necessity be esteemed great 
advancers and asserters of universal love, as those 
that truly establish it, not through any uncertainty 
or doubtfulness in themselves, but upon their own 
linn and acknowledged principle ; since that doth 
necessarily extend their charity to the not only sup- 
posing, but even concluding salvation pos- 
sible not only to the several sorts of Chris- 
1 tians, but even to such, who by the disad- 
'!" vantage of education, and the remoter 
** of their habitation are ignorant of the 



1 EOVXR8AL l LBLISHED, 97 

name of Christ Providing, thai this seed, grace, 

word and light, which 18 in thorn all, and the free 

gift of God to them all, receive place in their hearts, 

so as to work out the fruits and nature of unright- 
eousness; and to beget them unto righteousn* 

purity and holiness \ which according to this prin- 
ciple is believed to be very possible, where the ex- 
ternal knowledge is thus unavoidably wanting. For 

albeit those, who hold this principle, do believe, that 
the outward knowledge of Christ, and those other 
advantages, which from the use of the scriptures are 
enjoyed among Christians, are very comfortable, and 
conducing to facilitate salvation ; yet they reckon 
them not absolutely needful, holding them only to 
be integral, and not essential parts of Christianity : 
for they place the essence or being of Christianity 
only in the true and real conversion of the heart, by 
virtue of the operation of this light, seed and grace 
there. 

* Even as the essence and being of a man consists 
in the unity of soul and body, which is enough to 
denominate one a man, albeit he should want a leg 
or an arm, an eye or an ear, or have some other de- 
feet, or even should be destitute of some of the 
faculties of the mind, as of the memory, &c, that 
other men have : yet such a one would still, and that 
truly, be called a man, albeit not a complete and en- 
tire man. Yea, those that live in the most barbarous 
and uncivilized places of the world, where they are 
destitute and ignorant of all the liberal arts and 

* Let not the reader think strange, that I assert this principle, and enter not upon 
the probation of it (having done that largely elsewhere, as in my Apology) it not be- 
ing my business here so to do ; but only to show, how such and such principles do 
not agree with universal love : as on the other hand, when I make mention of other 
principles, I do not offer to refute them, it being enough here to demonstrate^ that 
they are contrary to universal love. 

7 



98 A PER8UASIVB TO UNITY. 

sciences used among as, and of all those conveniences 
which bo much conduce to the facilitating of human 

society, and accommodating of mankind in their 

living together; I say, those are still truly account- 
ed men, as having that which is truly essential 
or constitutive of a man, as such. In like manner, 
this principle supposed) the possibility of salvation 
"both to those commonly called Heathens, and to 
.many among the dark and erroneous sects. of Chris- 
tianity, in that this essential part of Christianity, is 
extended to them, albeit they want those other in- 
tegrals and comfortable parts, which may in and 
with respect to the spiritual man be fitly compared 
to these delects, that those harharous nations want, 
which we enjoy, as to the natural man. As none 
can deny, but this principle is most agreeing to uni- 
versal love ; so the practice of all even of those that 
deny it, doth evidence and shew, how agreeable it is 
as well to the love of God as to right reason, where, 
whenever any of the sects come to deal with the 
heathen or any such, against whom they cannot 
urge any thing from scripture or tradition, as being 
principles not acknowledged by them; then they 
are always forced to reeur to an inward, innate light 
in the soul, to which they labor to make manifest 
their principles ; albeit they differ about the nature 
and sufficiency of it ; yet they are forced to concede, 
that this is Qod's love to mankind, and that in this 
the universal love of God is extended to all. So that 
to ^Yi^vy one, to whom they come to preach, they 
may find something, by which they may urge or 
commend their doctrine : of which [shall give one 

singular example out o( the words of FhuwfacUS 



UHIYU8AL LOTS, I8TABLI8HXD. 

't'sus, a J< whom that tribe for the 1 1 i irh 

eem they have of him, term the Apostle of the 

Indies; m il Led in P> ■ r hardus Va 

Iiegni J , p, 195, cap. 8: where he 

pota down the words i '$ Franc ^ 

letter thus (p, 247) : The Amarguru - ^^Tcc"" 

4 fore they received baptism, w a t- JhTja^ 

ted with an odious and troublesome scru- niAn$ ' 
4 pie, to wit: that (rod seemed not unto them mer- 
4 ciful and benign, who had condemned all the Ja- 
4 ponians he fore our eoraing to eternal punishment; 

specially, whoever did not worship God, according 
we preached ; and therefore they said, that he 
4 (to wit, God) had wholly neglected the salvation of 
4 all their prede< s, in permitting that these n 

4 erable souls should altogether be destitute (to their 
4 utter ruin) of the knowledge of saving truth. 
4 This most odious thought did much draw them 
4 back from the worship of the true God, but by the 
4 help of God this error and scruple was taken from 
4 them. For we first did demonstrate unto them, 
4 that the divine law was the oldest of all; yea, be- 
4 fore any law was made by the ancients. The Ja- 
4 pans knew by the teaching of nature, that it was 
4 unlawful to kill, steal, forswear and other things 
4 contained in the ten divine laws; as was Taught b r 
4 evident in that, when any of them com- to kin, &c. 
4 mitted these crimes, they were tormented by the 
4 pricks of their consciences: that hence reason it- 
f doth teach to flee the evil, and follow the good ; 
4 and therefore was implanted in the minds of all 
* men by nature : so that all have the knowledge of 
4 the divine law from nature, and of God the Author 



100 A PERSUASIVE TO UNITY. 

4 of nature, before discipline be added. Of which, 
4 were it doubted, trial might he made in some body 

4 altogether void of discipline, who lias been educa- 
' ted in some mountain or wilderness without any 
4 knowledge of the laws of his country : for if such 
4 an one, thus altogether ignorant and unacquainted 
4 with human discipline, were asked, wdiether to kill 
4 a man, to steal, and these other things, which the 
4 law of God forbids, were sinful or not? Or if it 
4 were not right, to forbear these things ? Truly, I 
4 say, such an one utterly ignorant of human disci- 
4 pline, would so answer, that it would easily appear, 
4 that he w r ere not void of the law of God. From 
4 whence then shall we judge, he has drawn his no- 
4 tion, unless from God himself, the author of nature ? 
4 If then this be manifest in barbarous men ; how 
4 much more in men civilized and well educated ? 
4 Which being so, it necessarily follows, that the di- 
4 vine law was implanted in man's heart, before all 
4 laws made by man. This reason was so manifest 
4 to them, that they were fully satisfied ; and so being 
4 delivered from these snares, did easily subject 
4 themselves to the sw T eet yoke of Christ.' Thus far 
Xaverisus. 

Thus it may seem, that to satisfy these Japonians, 
that their fore-fathers were not all necessarily damn- 
ed ; and to shew, that the universal love of God 
reached unto them to put them in a capacity of sal- 
vation, this cunning Jesuit could not find another 
way, than by asserting this principle; albeit it be no 
ways congruous to the doctrine of the Church of 
Rome. For these ancient Japonians could not be 
esteemed members of the Church of Rome; and as 



UNIVTOSAL L0VB, ESTABLISHED. 1<>1 

not being Buch, according to the Romish principle 
(who say, there is no salvation without the church, 
that is, without the Church of Rome) must needs 
have been damned. 

utty : That notion and definition of a church, 
which naturally arises lVoni this principle (and is ac- 
cordingly believed by the asserters of in n 
doth also both very well agree to and estab- ll^lZ™' 
lish this doctrine of universal love. For S^bTSm- 
by virtue of this seed and light extended bS^Sm. 
by Christ unto the hearts of all, it being cwh.wkh- 
Bupposed, that men may thereby be truly i^no saiva- 
converted, and consequentially united to 
Christ, it naturally follows, that such may become 
members of the church: else none of old, but the 
families of the Patriarchs and of the Jews could 
have been judged to be saved; nor yet any, during 
all the time of the apostasy : which as it is false in 
itself, will be hardly affirmed by any. And there- 
fore since such might be saved, they must be esteem- 
ed members of the church; without which (in this 
large sense) there can be no salvation, as including 
the whole body of Christ : of w r hich body who are 
not, are chiefly excluded. And therefore it is, that 
the church catholic or universal is not so confined to 
any sect, form or external profession, as that those, 
that are not initiated in those forms, are excluded 
absolutely from being members of the church ; un- 
less it be upon refusal or resistance of the will of 
God really manifest to them, as drawing them to the 
practice of particular things. For it hath pleased 
God at several times to require several things both 
of particular churches and persons, which he has not 



102 A PERSUASIVE TO UNITY. 

of others : as to the Jewish converts, to " abstain 
from (binge strangled and blood;" and to the ehurehes 
of the Gentiles, " not to circumcise;" (which was 
permitted to the Christian Jews for a time) : and 

from particular persona many particular things have 
been recfuired; which, albeit they were not general 
obligations upon all Christians ; yet in so far as man- 
ifested to, and required of them, were sufficiently 
obligator}' ; and their disobedience to them should 
have been in them a breach of their general obliga- 
tion of obedience (which we owe to God in all things 
He requires) and consequently pernicious ; however 
others, to whom they have never been revealed nor 
required, might have been saved without them. 
Thirdly : As the asserting of principles, which 
Uj commend the love of God, and shew the 

his a spiri! ^c y g rca t extent of it to mankind, do most 
rnuni!iKudy l Agree with universal love ; so this people 
oV:!ntruc rts m another chief principle of their's do 
christians. g rea tly shew it. For as by the preaching 
of this universal principle of the tight, they shew the 
extension of God's love to all; so by preaching, that 
God both doth, and is willing to reveal his will im- 
mediately by his own Spirit in the hearts , of all 
those, that receive his light, that so they may be 
guided, acted and led thereby, and know the mind 
of God thus inwardly immediately in themselves; 
they hold forth the intention of God's love to all 
those, that follow and obey him: so that they neither 
bind up this " being led by the Spirit of God" only 
to themselves, nor stint it to singular and extraordi- 
nary occasions; bat hold it forth as a common and 
universal privilege to all true Christians and mem- 
• i church. 



0OTVBR8AL LOVE, B8TABLI8HBI). 108 

Now this doctrine greatly commends the love of 

God, and established) the principle of universal love, 
in that it. shew-, how universally God hath offered 

this blessed privilege to all, in that He hath given 
his light unto all ; upon the receiving of which this 
immediate guidance of the Spirit followeth, as a ne- 
cessary concomitant : for such as deny this immedi- 
ate revelation of God's will by his (Spirit in the 
hearts of his children, to be a common and univer- 
sal privilege to all true Christians and members of 
the church, must needs suppose the knowledge of his 
will neeessary for them, to be communicated to them 
by some other external means, as by outward writ- 
ings and precepts; insomuch, that all such, as are 
robbed of this benefit, are necessarily excluded from 
partaking of the universal love of God, in order to 
the salvation of their souls. 

Fourtldy : as the confining of the gifts and graces 
of God to certain external forms and cere- IV 
monies, are directly opposite and contrary ^OTktfthe 
to universal love, such as the limiting of ^'j^ j to 
the work of the ministry to outward ordi- StSf" 
nation, and to a particular tribe of persons ; lltcrature - 
the making human parts and arts more necessary 
thereto, than the grace of God, so that the grace of 
God, is not judged sufficient to make a man a 
minister, or to privilege him to preach without 
those other artificial and ceremonial things ; so I Bay 
on the other hand, those people to the commending 
of the universal love of God to all, but especially to 
the visible church, do affirm, that as this light and 
grace of God is given to all in order to save them ; 
so whoever finds himself truly called in his heart 



104 A PERSUASIVE TO UNITY. 

thereby, and fitted to minister to others, may lawfully 
preach and declare to others the good things that 
God has done for his bouI, and direct and instruct 
them, as by the same grace he is enabled, how they 

may come to the experience and attainment of the 
Kime things; albeit he have no outward ordination 
or call from men; be not initiated in their ceremo- 
nies and orders, nor yet furnished with their learn- 
ing and school education. This greatly commends 
and holds forth the love of God, because it does not 
confine the ministry unto such a narrow compass, as 
by the several sects it is done; but supposeth, that 
among those that had not the scriptures and outward 
knowledge, there might have been ministers or 
preachers of righteousness : as it was said of *iVbaA, 
* Noah, job, that he was one, who was, ere the scrip- 

S 1 1 L'S 1 V • 

ran, ' tares were writ; and Job was another: 

in- besides Socr ates among the Greeks, Pytho- 

opians iov. qoras among the Latins, and several others 

righto. * . Y t i a i • 

ousness. that might be named among the Arabians, 
Indians and Ethiopians. And this doctrine dotli 
very much hold forth the universal love of God in 
the visible church, in that it excludeth none from 
ministering his gift, as he hath it, albeit a poor 
tradesman, or mechanic men : as is done among the 
far greater parts of the sects of Christendom by the 
presumptuous usurpation of them. 

Fifthly: these people do greatly commend and 

v hold forth the universal love of God to all, 

That wash. j n fleaying the use of outward, carnal 

hl! n M •/,!',! thing-, which perish in the using; BUch as 

i ,l washing or sprinkling with water, or eating 

■ of bread and wine, to be the seals of God's 

covenant with man, or to be the means or 



man. 



UNIVERSAL LOVB, kstap.Ushkd. 105 

channels, by which grace and spiritual refreshment 
La ministered to the bouL For thereby they confine 
not God's Love in the communicating of his gifts and 
graces to the application) or no1 using of elementary 
things, which may be as truly (as to the matter of 
them) performed by the most wicked and great 
hypocrite of the world, as by (he most godly and 
sincere; as do the greatest part of the sects among 
Christians, who make such a noise of the sacraments 
and ordinances, and do so quarrel and jangle about 
their matter and manner of performance : but do 
affirm and believe, that increase of grace, and re- 
freshment in and by the life of Christ is conveyed 
unto the souls of all those, that are faithful, as this 
seed receives a place, and grows up in their hearts, 
without these outward ceremonies. This cannot be 
performed, but by such as are sincere and godly in- 
deed; for such can only be truly faithful, and wait 
in that place, where grace and refreshment, strength 
and power, wisdom and courage, patience and all 
other good gifts are received. 

Sixthly: These people do much establish univer- 
sal love, in that they affirm, persecution of vi. 

! n . That per^e- 

men tor the matter of their consciences to cmion for 



conscience is 



be unchristian and unlawful; believing, unlawful, 
that as God can only inform and enlighten the con- 
science, so it is contrary to the universal love of God, 
for men to seek to enforce and restrain it : as hath 
hitherto been sufficiently shewn. 

Lastly : They do very truly and observably estab- 
lish universal love, in that they preach love vit. 
to enemies, and the necessity of bearing and fightings 

, rr» • ... ..t for Christians 

and sunermg injuries without revenge; are unlawful. 



L06 A KfcSUASIVfl TO UNTTY. 

holding it unlawful for Christians to fight oruse 
carnal weapons even to resist Buch as oppose them, 
and wrongfully prejudice them. As this is most 
agreeable to the doctrine and practice of Christ, so 
is it to the universal love of God, whose iong-euffer- 
ing patience even towards the wicked, stiff-necked 
and rebellious alter many provocations, doth above 
all declare his love ; in which they cannot pretend 
to be followers of him, who believe it lawful for 
them to revenge every injury, to give blow for blow, 
and knock for knock, (and so know not, what it is 
patiently to receive and suffer an injury),if they have 
any opportunity of revenging themselves : and so 
consequently cannot have universal love, which ne- 
cessarily supposeth and includes love to enemies. 
And he that will beat, kill, and every way he can, 
destroy his enemy, does but foolishly contradict him- 
self, if he pretend to love him: and those that do 
not preach and practice love to enemies, but that 
which is quite contrary, cannot justly pretend either 
to the doctrine or practice of universal love. Where- 
fore I desire, the reader may make application here- 
of, as to the several sects of Christians, and examine, 
whose principles and practices do most agree here- 
with ? And seriously consider, whether there be 
any entire, united body of Christians, except these 
here mentioned, who do unanimously hold forth so 
many doctrines, so directly establishing and agreeing 
to true universal love ? 

Written in Aberdeen Prison, 

the First month, 1077. 



A TESTIMONY 



CONCERNING THE TRUE AND ACCEPTABLE WOR- 
SHIP OF GOD; WHAT IT IS; AND HOW TO BE 

PERFORMED. 



SET FORTH BY 

ROBERT BARCLAY, 

IN AN APOLOGY FOR THE TRUE CHRISTIAN DI- 
VINITY; BEING AN EXPLANATION AND VIN- 
DICATION OF THE PRINCIPLES AND 
DOCTRINE OF THE PEOPLE 
CALLED OUAKERS. 



■:0: 



COPIED FROM THE EIGHTH EDITION IN ENGLISH, PRINTED 
BY J. PHILLIPS, LONDON, 1780. 



CONCERNING WORSHIP. 



All true and acceptable worship to God ifl offered in 

the inward and immediate moving and what the 

drawing oi nis own Spirit, which is nei- »«. **i 

x ceptablc to 

ther limited to places, times, nor persons. God - 
For tho' we are to worship him always, and con- 
tinually to tear before him ; yet as to the outward 
signification thereof, in prayers, praises, or preach- 
ings, we ought not to do it in our own How to ^ 
will, where and when we will ; but where P erformcd - 
and when we are moved thereunto by the stirring 
and secret inspiration of the Spirit of God in our 
hearts ; which God heareth and accepteth of, and 
is never wanting to move us thereunto, when need 
is; of which he himself is the alone proper judge. 
All other worship then, both praises, prayers or 
preachings, which man sets about in his own will, 
and at his own appointment, which he can both 
begin and end at his pleasure, do or leave undone 
as himself seeth meet, wdiether they be a prescribed 
form, as a liturgy, £c, or prayers conceived extern- 
pore by the natural strength and faculty of the 
mind, they are all but superstition, will- Su erstition 
worship, and abominable idolatry in the ~^ 
sight of God, which are now to be denied idoIatr >- 
and rejected, and separated from, in this day of 
his spiritual arising: however it might have 
pleased him (ivho winked at the times of ignorance, 
with a respect to the simplicity and integrity of 



110 A PERSUASIVE TO UNITY, 

Borne, and of his own innocent wed, which lay jib 
it were buriedinthe hearts of men under that mass 

of fttpi rstithm) to Npw upon the dead and dry bones, 
and to raise some, breathings of his own, and an- 
swer them; and that until the day should more 

clearly daim and break forth. 

§ I. The duty of man towards God lieth chiefly in 
these two generals. 1. In an holy conformity to the 
pure law and light of God, so as both to forsake the evi\ 
and be found in the practice of those perpetual and moral 
precepts of righteousness and equity. And 2, In ren- 
dering that reverence, honor and adoration to God, that 
he requires and demands of us ; which is comprehend- 
ed under worship. Of the former we have already 
spoken, as also of the different relations of Christians, 
as they are distinguished by the several measures of 
grace received, and given to every one ; and in that 
respect have their several offices in the body of Christ, 
which is the church. Now I come to speak of wor- 
ship, or of those acts, whether private or public, 
general or particular, whereby man renders to God 
that part of his duty which relates immediately to 
him : and as obedience is better than sacrifice, so neither 
IS any sacrifice acceptable, but that which is done ac- 
cording to the will of him to whom it is offered. But 
men, finding it easier to sacrifice in their own wills, 
than obey God's will, have heaped up sacrifices with- 
out obedience; and thinking to deceive God, as they 
do one another, give him a shew of rever- 



Tme 



wor- 



ship :.r.'l ' enee, honor and worship, while they are 

wanis both inwardly estranged and alienated from 

his holy and righteous life, and wholly stran- 



CONCERNING WORSHIP, 1 1 1 

re to the pure breathings of his spirit, in which the 

teptable sacrifice fend worahip is only offered up. 

Hence il is, that there \b not any thing relating to 

man's duty towards God, which among all aorta 
people hath been more vitiated, and in which the 
devil hath more prevailed, than in abasing man's 
mind concerning this thing: and as among many 
others, so among those called Christian*) nothing 
hath been more out of order, and more corrupted, 
M some J y <tp*'st.*, and all Pr o testa n/s, do acknowledge. 
,As I freely approve whatsoever the Protestants have 
reformed from Papists in this respect; so I meddle 
not at this time with their controversies about it: 
only it suffices me with them to deny, as 

J J ' The Topfsh 

no part of the true worship of God, that mass (idoia- 

1 r 7 try) denied, 

abominable superstition and idolatry the with aii their 

x " trumpery. 

Popish mass, the adoration of saints and an- 
gels, the veneration of relics, the visitation of sejmlchres, 
and all those other superstitious ceremonies, confra- 
ternities, and endless pilgrimages of the Romish syna- 
gogue. "Which all may suffice to evince to Protestants, 
that Antichrist hath wrought more in this than in 
any other part of the Christian religion; and so it 
concerns them narrowly to consider, wdiether herein 
they have made a clear and perfect reform- if Protest- 

ants have 

ation ; as to which stands the controver- made a per 

. feet reforma- 

sy betwixt them and us. ior we find many tion? 
of the branches lopt off by them, but the root yet 
remaining : to wit, a worship acted in and from 
man's will and spirit, and not by and from the Spirit 
of God : for the true Christian and spiritual worship 
of God hath been so early lost, and man's wisdom 
and will hath so quickly and thoroughly mixed itself 



112 A PBB8UA8IY1 To UNITY. 

herein, that both the apostasy in thin respect hath 
been greatest, and the reformation herefrom, as to 

the evil root, most difficult. Therefore let not the 
reader suddenly stumble at the account of our prop- 
osition in this matter, but patiently hear us explain 
ourselves in this respect, and I hope (by the assist- 
ance of God) to make it appear, that though our 
manner of speaking and doctrine seem most singular 
and different from all other sorts of Christians; yet it 
18 most according to the purest Christian religion, and 
indeed most needful to be observed and followed. 
And that there be no ground of mistake (for that I 
was necessitated to speak in few words, and there- 
fore more obscurely and dubiously in the proposition 
itself) it is fit in the first place to declare and explain 
our sense, and declare the state of the controversy. 
§ II. And first, let it be considered, that what is 
j here affirmed, is spoken of the icorship of 

sh^hc're'i's &°d m th ese go&pelrtimeS) and not of the 
spoken of. worship that was under or before the law: 
for the particular commands of God to men then, are 
not sufficient to authorize us noic to do the same 
things ; else we might be supposed at present accept- 
ably to offer sacrifice as they did, which all acknow- 
ledge to be ceased. So that what might have been 
both commendable and acceptable under the law, 
may justly now be charged with superstition, yea, 
and idolatry. So that impertinently, in this respect, 
doth Arnoldus rage against this proposition, {ExerciL 
Theolog. sect 44,) saying: That I deny aU public war* 
ship, and thai according to me, such as in Enoch's time 
publicly began to call upon the name of the Lord; and 
such as (d the command of God went thr'><-c up to Jeru- 



&SHIP, 1 LS 

Balem to iror*Aq Anna, Simeon, Man-, £< .. 

were id 10OW 

sach a 1 ace Ui most impertinent, 

and no less 6 h lish and absorb tlum if I should infer 
from Paul's stulating with tlio G pu for 

their returning fa 1 the Jewish cet 9, that he there- 

: wdemned -V 1 ad all thepr as foolish 

and ignorant, because they used those thii gB: tlie 
forward man, not heeding the different dispensation* 
of times, ran into this impertinency. Tho' a spirit- 
ual worship might have been, and no doubt was 
practiced by many under the law in great 

A ° Ceremonies 

simplicity: yet will it not follow, that it undcnhe 

1 J 7 •* law were not 

were no superstition to use all those a - ■ q>tSa| t° 

x true wuwap. 

monies that they used, which were by God 
dispensed to the Jews, not as being essential to true 
worship, or necessary as of themselves for transmit- 
ting and entertaining an holy fellowship betwixt him 
and his people ; but in condescension to them, who 
were inclinable to idolatry. Albeit then in this, as 
in most other tilings, the substance was enjoyed un- 
der the fat? by such as were spiritual indeed; yet 
- it veiled and surrounded with many rites and 
ceremonies, which it is no ways lawful for us to use 
now under the gospel. 

§ m. Secondly; Albeit I say, that this worship is 
neither limited to times, places nor persons ; j^H ^jj 
yet I would not be understood, as if I in- is n ? 1 ,imited 

* to place or 

tended the putting away of all set times and P ersOU - 
places to worship : God forbid I should think of such 
an opinion. Xay, we are none of those that forsake 
the assembling of ourselves together; but have even 
certain times and places, in which we carefully meet 

a 



114 A PERSUASIVE 'lo I MTV. 

together (nor can we bo driven therefrom by the 
threats and persecutions of men) to wait upon God, 
and worship him. To meet together we think necessa- 
ry of T y f° r ^ ie P e °pl e of God; because, eo long 
mccn as we are c i ot ] R , ( ] Avith this outward taber- 

nacle, there is a necessity to the entertaining of a 
joint and visible fellowship, and bearing of an out- 
ward testimony for God, and seeing of the faces of 
one another, that we concur with our persons as well 
as spirits: to be accompanied with that inward love 
and unity of spirit, doth greatly tend to encourage 
and refresh the saints. 

But the limitation we condemn is, that whereas the 
wni-wor- Spirit of God should be the immediate ao- 
tomtlfe tor > mover, persuader and influencer of man 
spmt of God. j n fj ie particular acts of worship, when the 
saints are met together, this Spirit is limited in its 
operations, by setting up a particular man or men 
to preach or pray in man's will { and all the rest are 
excluded from so much as believing that they are to 
wait for God's Spirit to move them in such things: 
and so they neglecting that in themselves which 
should quicken them, and not waiting to feel the 
pure breathings of God's Spirit, so as to obey them, 
are led merely to depend upon the preacher, and 
hear what he will say. 

Secondly ; In that these peculiar men come not 
2 True thither to meet with the Lord, and to wait 
ordof f° r the inward motions and operations of 
Gud - his Spirit; and so to pray as they feel the 

Spirit to breathe thr<>ii(jh them, and in them ; and to 
preach, as they find themselves actuated and moved 

by God's Spirit, and as he gives utterance, so as to 



mi:i;mno WORSHIP, 115 

Bpeak a word in season to refresh weary bouIb, and 
Ma the present condition and Btate of the people's 
hearts require; suffering God by his Spirit both to 
prepare people's hearts, and also give the preacher 
Bpeak what maybe fit and seasonable for them: 
l>nt }w [\\z.jlic preacher) hath hammered together in 
his closet, according to his own will, by his human 

wisdom and literature, and by stealing the words of 

truth from the letter of the Bcriptures, and patching 
together other men's writings and observations, so 

much as will hold him speaking an hour, while the 
glass runs; and without waiting or feeling the in- 
ward influence of the Spirit of God, he declaims 
that by hap-hazard, whether it be fit or seasonable 
for the people's condition, or not ; and when 

. . . Priests 

he has ended his sermon, he saith his pray- P rcach b y 
er also m his own will; and so there is an ihdrstudied 

• i sermons. 

end of the business. Which customary wor- 
shipy as it is no ways acceptable to God, so how un- 
fruitful it is, and unprofitable to those that are found 
in it, the present condition of the nations doth suffi- 
ciently declare. It appears then, that we are not 
against set times for worship, as Arnoldus against this 
proposition, Sect. 45, no less impertinently allegeth; 
offering needlessly to prove that which is not denied : 
only these times being appointed for outward conve- 
nience we may not therefore think with the Papists, 
that these days are holy, and lead people into a super- 
stitious observation of them; being persuaded that 
all days are alike holy in thesiyht of God. And altho' 
it be not my present purpose to make a wh h 
long digression concerning the debates daysawhoij, 
among Protestants about the first day of the week, com- 



116 A PERSUASIVK TO UNITY. 

monly called the Lord?* day, yet forasmuch as it 

mes fitly in here, 1 Bhall briefly signify <»ur sense 
thereof. 
§ IV. We, not Beeing any ground in scripture for 

or the first **i cannot be so superstitious as to believe, 
j**J^ that either the J( wish sabbath now continues, 

Ihc'i'td'f' 1 °r that the first day of the week is the mtf- 
day> type thereof, or the true Christian sabbath; 

which with Calvin we believe to have a more spiritu- 
al sense : and therefore we know no moral obligation 
by the fourth command, or elsewhere, to keep the 
first day of the week more than any other, or any ho- 
liness inherent in it. But first, forasmuch as it is 
necessary that there be some time set apart for the 
saints to meej; together to wait upon God ; and that 
secondly, it is fit at some times they be freed from 
their other outward affairs; and that thirdly, reason 
and equity doth allow that servants and beasts have 
some time allowed them to be eased from their con- 
tinual labor; and that fourthly, it appears that the 
apostles and primitive Christians did use the first 
day of the week for these purposes ; we find ourselves 
sufficiently moved for these causes to do so also, 
without superstitiously straining the scriptures for 
another reason ; which, that it is not to be there 
found, many Protestants, yon, Calvin himself, upon 
the f>nrth command, hath abundantly evinced. And 
though we therefore meet, and abstain from working 
upon this dajj y yet doth not that hinder us from hav- 
ing meetings also for warship at other times. 

§ V. Thirdly; Though according to the know- 
ledge of God, revealed unto us by the Spirit, through 
that more full dispensation of UylU which we believe 



ooNCEurara worship, 117 

the Lord hath brought about in this day, we judge 

it our duty U) hold forth that pure and Spiritual wor- 
ship which i ptable to Gk>d, and answerable to 

the testimony i>i' Christ and his apostles, and like- 
wise to testify airain-t and deny not only manifest 
Superstition and idolatry, but also all formal will- 
worship, which stands not in the power of 

f>. i T t , The worship 

God; yet, l Bay, we do not deny the whole inthe»j 

worship of all those that have borne the 
name of Christians even in the apostasy, as if God 
had never heard their prayers, nor accepted any of 
them ; God forbid we should be so void of charity ! 

The latter part of the proposition sheweth the con. 
trary. And as we would not be so absurd on the 
owe hand to conclude, because of the errors and 
darkness that many were covered and surrounded 
with in Babylon, that none of their prayers were 
heard or accepted of God, so will we not be so un- 
wary on the other, as to conclude, that because God 
heard and pitied them, so we ought to continue in 
these errors and darkness, and not come out of 
Babilon, when it is by God discovered 

™ -r* • » , _ The Popish 

unto us. The Popish mass and vespers I mass and 

vespers. 

do believe to be, as to the matter of 
them, abominable idolatry and superstition, and so 
also believe the Protestants ; yet will neither 1 
or they affirm, that in the darkness of Popery no 
upright-hearted men, though zealous in these abom- 
inations, have been heard of God, or ac- Bernardand 
cepted of him. Who can deny, but that f u °™ v ^ n _ 
both Bernard and Bonaventure, Taulerus, x ?£\^' 
Thomas a Kempis, and divers others have )}r$£E£dk 
both known and tasted of the love of God, Godi 



IIS A PERSUASIVE TO UNITY. 

and felt the power and virtue of God's Spirit work- 
in-- with them for their salvation ? And yet ought 

we not to forsake and deny those superstitions which 
they were found in ? The Ccdvinistical Presbyterians 
do much upbraid (and I say not without reason) the 
formality and deadness of the Episcopalian and 

Thchisho>s' Lutheran liturgies ; and yet, as they will not 
litu^y. deny but there have been some good men 
among them, so neither dare they refuse, but that 
when that good step w r as brought in by them, of 
turning the public prayers into the vulgar tongues, 
though continued in a liturgy, it was acceptable to 
God, and sometimes accompanied with his power 
and presence: yet will not the Presbyterians have it 
from thence concluded, that the common prayers 
should still continue ; so likewise, though we should 
confess, that, through the mercy and wonderful con- 
descension of God, there have been upright in heart, 
both among Pajnsts and Protestants, yet can v?e not 
therefore approve of their way in the general, or not 
go on to the upholding of that spiritual worship, 
which the Lord is calling all to, and so to the testi- 
fying against whatsoever stands in the w T ay of it. 

§ VI. Fourthly ; To come then to the state of the 
Assemblies controversy f , as to the public worship, we judge 
r ;, , ; l . 1 ' m it the duty of all to be diligent in the as- 
senbea. sembling of themselves together (and what 
we have been, and are, in this matter, our enemies 
in Gnat Britain, who have used all means to hinder 
our assembling together to worship God, may bear 

witness) and when assembled, the great work of one 
and all ought to be to wait upon God ; and retiring 
out of their own thoughts and imaginations, to feel 



CONCERNING W0R8HIP ll!> 

the Lord'- presence, and know a gathering into his 
name indeed, where he is in (he midst y according to his 
promise. And as every one is thus gathered, and bo 

met together inwardly in their spirits, AS wvll us out- 
wardly in their persons, there the Becret power and 

virtue of life is known to refresh t lie soul, and the 
pure motions and breathings of God's Spirit are felt 
to arise; from which, as words of declaration, pray- 

p or praises arise, the acceptable worship is known, 
which ediiies the church, and is well-pleasing to God. 
And no man here limits the Spirit of God, nor 
bringeth forth his own conned and gathered stuff; 
but every one puts that forth which the Lord puts 
into their hearts : and it is uttered forth not in man's 
will and wisdom, but in the evidence and t . . . 

Its glorious 

demonstration of the Spirit^and of power. Yea, dis P eiisation - 
though there be not a word spoken, yet is the true 
spiritual worship performed, and the body of Christ 
edified ; yea, it may, and hath often fallen out among 
us, that divers meetings have past without one word ; 
and yet our souls have been greatly edified and re- 
freshed, and our hearts wonderfully overcome with 
the secret sense of God's power and Spirit, which 
without words have been ministered from one vessel 
to another. This is indeed strange and incredible 
to the mere natural and carnally-minded man, who 
will be apt to judge all time lost where there is not 
something spoken that is obvious to the outward 
senses; and therefore I shall insist a little upon this 
subject, as one that can speak from a certain experi- 
ence, and not by mere hearsay, of this wonderful and 
glorious dispensation ; which hath so much the more 
of the wisdom and glory of God in it, as it is con- 
trary to the nature of man's spirit, will and wisdom. 



l'2i) A PBKSUAStYl TO UNITY. 

§ VlL As there can be nothing more opposite to 

Thesiicm tnr niltlira ' wID and wisdom of man than 
ingupon tliis silent waiting upon God, so neither can 
obtained. j t | je obtained, nor rightly comprehended 
by man, but as he layeth down his own wisdom 
and will, so as to be content to be thoroughly subject 
to God. And therefore it was not preached, nor can 
be BO practiced, but by such as find no outward cere- 
mony, no observations, no words, yea, not the best 
and purest words, even the words of scripture, able 
to satisfy their weary and afflicted souls: because 
where all these may be, the life, power, and virtue, 
which make such things effectual, may be wanting. 
Bach, I say, were necessitated to cease from all ex- 
ternals, and to be silent before the Lord ; and being 
directed to that inward principle of life and light in 
themselves, as tha most excellent teacher, which can 
la. xxx. 20. never be removed into a corner, came thereby 
to be taught to wait upon God in the measure of life 
and grace received from him, and to cease from their 
own forward words and actings, in the natural wilh 
ing and comprehension, and feel after this inward 
seed of life, that, as it moveth, they may move with 
it, and be actuated by its power, and influenced, 
whether to pray, preach or sing. And so from this 
principle of man's being silent, and not acting in 
the things of God of himself, until thus actuated by 
God's light and grace in the heart, did naturally spring 
that manner of sitting silent together, and waiting 
together upon the Lord. For many thus principled, 
meeting together in the pure fear of the Lord, did 
not apply themselves presently to speak, pray, or 
sin-\ fcc.. being alraid to he found acting forwardly 



C0N<Ti;\r\i; WORSHIP. 121 

in their own wills, bat each madeil their work to 
retire Inwardly to the measure <>i grace in them- 
Belves, no1 being only silent as to words, bnt even 
abstaining from all their own thoughts, imagina- 
tions and desirea ; bo watching in a holy dependence 

Upon the Lord, and meeting together not only out- 
wardly in one place, but thus inwardly in one Spirit, 

and in one name of Jesus, \v\\k-\i is his power 

J 7 l What it is to 

and virtue, they eoine thereby to enjoy and ■ettm jcwi 
feel the arisinga of this life, which, as it 
prevails in each particular, becomes as a flood of re- 
freshment, and overspreads the whole meeting : for 
man, and man's part and wisdom, being denied and 
chained down in every individual, and God exalted, 
and his grace in dominion in the heart, thus his 
name comes to be one in all, and his glory breaks 
forth, and covers all ; and there is such a holy awe 
and reverence upon every soul, that if the natural 
part should arise in any, or the Avise part, or what is 
not one with the life, it would presently be chained 
down, and judged out. And when any are, through 
the breaking forth of this power, constrained to utter 
a sentence of exhortation or praise, or to breathe to 
the Lord in prayer, then all are sensible of it ; for 
the same life in them answers to it, as mProv.xxvii. 19, 
water face answereth to face. This is that divine and 
spiritual ivorship, which the world neither knoweth 
nor understandeth, which the vulture's eye seeth not 
into, Yet many and great are the advantages which 
my soul, with manv others, hath tasted of Advantages 

* « v ' of silent 

hereby, and which would be found of all actings. 
such as would seriously apply themselves hereunto : 
for, when people are gathered thus together, not 



122 A PBRSTJASIV! TO rxm\ 

merely to hear men, nor depend upon thorn, but aU 

x. M art ' inwardly taught to stay their minds upon 

andxxvi. 3 . if u , jjQT^ aia ( wait for his appearance in their 

hearts; thereby the forward working of the spirit of 

man is stayed and hindered from mixing itself with 

the worship of God ; and the form of this worship 
18 BO naked and void of all outward and worldly 
splendor, that all occasion for man's wisdom to he 
exercised in that superstition and idolatry hath no 
lodging here; and so there being also an inward 
quietness and retiredness of mind, the witness of God 
ariseth in the heart, and the light of Christ shineth, 
whereby the soul cometh to see its own condition. 
And there being many joined together in the same 
work, there is an inward travail and wrestling; and 
also, as the measure of grace is abode in, an over- 
coming of the power and spirit of darkness ; and 
thus we are often greatly strengthened and renewed 
in the spirits of our minds without a word, and we 
enjoy and possess the holy fellow sh ip and communion 
E P h. iv. 3 . of the body and blood of Christ, by which our 
inward man is nourished and fed; which makes us 
not to dote upon outward water, and bread and icine, 
in our spiritual things. Now as many thus gathered 
together grow up in the strength, power, and virtue 
of truth, and as truth comes thus to have victory and 
dominion in their souls, then they receive an utter* 
M1 ., to anee, and speak steadily to the edification 
"' n of their brethren, and the pure life hath a 
five passage through them, and what is thus spoken 
edifieth the body indeed. Such is the evident cer- 
tainty pf that divine strength that is communicated 
by thus meeting together, and waiting in silence 



R5HIP. IS 

upon I hat l nietimes when one hath come in 

that hath been unwatchful and wandering in his 
mind, or :ilv out of the hurrv of outward bu- 

•:*ss, and so not inwardly gathered with the rest, 
so soon as he retires h inwardly, this pc- 

being in a good measi: :n the whole m 

will suddenly lay hold upon 1 aid won 

fully help to raise up the good in him, and beget him 
into the sense of the same power, to the melting and 
warming of his 1. a as the warmth would 

take hold upon a man that is cold coming into a 
stove, or as a flame will lay hold upon some little 
combustible matter being near unto it. Yv,-., : 
fall out that - met 1 jether be stravincrin their 

minds, though outwardly silent, and so wandering 
from the measur- _race in themselves (which 
through the working of the enemy, and negligence 
of some, may fell out) if either one come in, or may 
be in, who is watchful, and in whom the life is rai 
in a great measure, as that one keeps his place, he 
will feel a i il for the rest in a sympathy 

with the seed which is oppressed in the other, and 

: from arising by their thoughts and wandering : 
and as such a faithful one waits in the 
light, and k- :i this divine work. God «»wfl«e 

oftentimes answers th travail and » 



breathings of his own seed through such a 
one, so that the rest will find themselves seer 
smitten without words, and that one will be as a I 

r throueh the secret travail of his soul to brin^ 

- 

forth the life in them, just as a little water thrown 
into a pump brings up the rest, whereby life will 
come to be raised in all, and the vain imasinat: 



T24 A IKKSIASIVE TO UNITY. 

brought down ; and such a one is felt by the rest to 
minister life unto them without words. Yea, some- 
times, when there is not 1 word in the meeting, but 
all are silently Waiting, if one come in that is rude 
and wicked, and in whom the power of darkness 
prevailetb much, perhaps with an intention to mock 
or do mischief, if the whole meeting be 

The rrux:ker t t v_ # 

struck wuh gathered into the life, and it be raised in a 

terror win v ... 

rf ^ £ood measure, it will strike terror into such 

spoken. ° 

an one, and he will feel himself unable to 
resist ; but by the secret strength and virtue thereof, 
the power of darkness in him will be chained clown : 
and if the day of his visitation be not expired, it 
will reach to the measure of grace in him, and raise 
it up to the redeeming of his soul. And this we 
often bear witness of, so that we have had frequent 
occasion in this respect, since God hath gathered us 
to be a people, to renew this old saying of many, Is 
i s.-im. x. 12. Saul also among the prophets? For not a 
i\\v have come to be convinced of the truth after this 
manner, of which, I myself, in part, am a true wit- 
ness, who not by strength of arguments, or by a par- 
ticular disquisition of each doctrine, and convince- 
ment of my understanding thereby, came to receive 
and bear witness of the truth, but by being secretly 

reached by this life; for when I came into 

The true J J ' 

icc - the silent assemblies of God's people, I felt a 

incut. L L 7 

secret power among them, which touched 
my heart, and as I gave way unto it, I found the 
evil weakening in me, and the good raised up, and 
so T became thus knit and united unto them, hun- 
gering more and more after the increase of this 
power and life, whereby I might feel myself perfect- 
ly redeemed. And indeed this is the surest way to 



009CHBHIK6 WORSHIP, 125 

ome i Christian, to whom afterwards the knowl- 
edge and understanding of principles will doI l" 1 
wanting, bnl will grow ap so much ss la needful, aa 
the natural fruit of this good root, and such ft knowl- 
edge will not be barren nor unfruitful After this 
manner we desire therefore all that oome among us 
to be proselyted, knowing that though thousands 
should be convinced in their understanding of all 
the truths we maintain, yet it* they were not sensible 
of this inward life, and their souls not changed from 

UnrighteOU8ne88 to righteousness, they could add 
nothing to us. For tins is that cement whereby we 
are joined, as to the Lord so to one another, iCor vli7 
and without this none can worship with us. ^£ t< hrc 



tC'tlls- 



Yea, if sueli should come among us, and f^^°^ 
from that understanding and eonvineeinent theLord - 
they have of the truth, speak ever so true things, and 
utter them forth with ever so much excellency of 
speech, if this life were wanting, it would not edify 
us at all, but be as sounding brass, or a tinkling cymbal. 
1 Cor. xiii. 1. 

§ VIII. Our icork then and worship is, when we 
meet together, for every one to watch and 0ur work 
wait upon God in themselves, and to be gather- ff^J^S 
ed from all visibles thereunto. And as lngs - 
every one is thus stated, they come to find the good 
arise over the evil, and the pure over the impure, in 
which God reveals himself, and draweth near to 
every individual, and so he is in the midst in the 
general, whereby each not only partakes of the par- 
ticular refreshment and strength which comes from 
the good in himself, but is a sharer in the whole 
body, as being a living member of the body, having 



1"2G A PERSUASIVE TO UNITY. 

a joint fellowship and communion with all. And 
as this worship is steadfastly preached and kept to, 
it becomes easy, though it be very hard at first to the 

natural man, whose roving imaginations and running 
worldly desires are not so easily brought to silence. 
And therefore the Lord often times, when any turn 
towards him, and have true desires thus to wait 
upon him, and find great difficulty through the un- 
stayedness of their minds, doth in condeseension 
and compassion cause his pow r er to break forth in a 
more strong and powerful manner. And when the 
mind sinks down, and waits for the appearance of 
l[f<\ and that the power of darkness in the soul wres- 
tles and works against it, then the good seed, as it 
ariseth, will be found to work as physic in the soul, 
especially if such a w T eak one be in the assembly of 
divers others in whom the life is arisen in greater 
dominion, and through the contrary workings of 
the power of darkness there will be found an inward 
striving in the soul as really in the mystery as ever 
Esau and Esau woA Jacob strove in Rebecca's womb. 
iSRctSSS -^nd f rom tllis inward travail, while the 
wumb - darkness seeks to obscure the light, and the 

light breaks through the darkness, which it always 
will do, if the soul gives not its strength to the 
darkness, there will be BUch a painful travail found 
in the soul, that will even w T ork upon the outward 
man, so that often times, through the working there- 
of, the body will be greatly shaken, and many groans, 
and sighs, and tears, even as the pangs of a woman 
in travail, will lay hold upon it; yea, and this not 
only as to one, but when the enemy, who when the 

children of Ghd assemble together is not wanting to 



be present, I if he can let their comfort, hath 

prevailed in any measure in a whole meeting, and 
strongly worketh against it by spreading and propa- 
gating his dark power, and by drawing out the minds 
i>\' snch as are met from the life in them, as they 

come to be Ben8lble of this power of his that works 

against them, and to wrestle with it by the armor of 
light, sometimes the power of God will break forth 
into a whole meeting, and there will be such an in- 
ward travail, while each is seeking to over- Thetravail 
come the evil in themselves, that by the SSh^fctD. 
Strong contrary workings of these opposite nou song ' 
powers, like the going of two contrary tides, every 
individual will be strongly exercised as in a day of 
battle, and thereby trembling and a motion of body 
will be upon most, if not upon all, which, as the 
power of truth prevails, will from pangs and 
groans end with a sweet sound of thanksgiving and 
praise. And from this the name of Quakers, The name of 
i. e. Tremblers, was first reproachfully cast Sb^Tit 
upon us ; which, though it be none of our s P run s- 
choosing, yet in this respect we are not ashamed of 
it, but have rather reason to rejoice therefore, even 
that we are sensible of this pow r er that hath often- 
times laid hold of our adversaries, and made them 
yield unto us, and join with us, and confess to the 
truth, before they had any distinct or discursive 
knowledge of our doctrines, so that sometimes many 
at one meeting have been thus convinced : and this 
power would sometimes also reach to and wonder- 
fully work even in little children, to the admiration 
and astonishment of many. 



128 A Pr.RSl'ASIYE TO UNITY. 

§ IX. Man j are the blessed experiences which r 
, ., . could relate of this silence and manner of 
worship; yet I do not so much commend and 
folw speak of silence as it' we had bound ourselves 

by any law to exclude praying or preaching, or tied 
ourselves thereunto; not at all : for as our worship 
consisteth not in words, so neither in silence, as silence; 
bnt in an holy dependence of the mind upon God: from 
which dependence silence necessarily follows in the 
first place, until words can be brought forth, which 
are from God's Spirit. And God is not wanting to 
move in his children to bring forth words of exhorta- 
tion or prayer, when it is needful; so that of the 
many gatherings and meetings of such as are con- 
vinced of the truth, there is scarce any in which God 
raiseth not up some or other to minister to his breth- 
ren ; and there are few meetings that are altogether 
silenU For when many are met together in this 
one life and name, it doth most naturally and fre- 
quently excite them to pray to and praise God, and 
stir up one another to mutual exhortation and in- 
structions; yet we judge it needful there be in the 
first place some time of silence, during which every 
one may be gathered inward to the word and gift of 
grace, from which he that ministereth may receive 
strength to bring forth what he ministereth ; and 
that they that hear may have a sense to discern be- 
twixt the precious and the vile, and not to hurry into 
the exercise of these things so soon as the bell rings, 
a- other Christians do. Yea, and we doubt not, but 
assuredly know, that the meeting may be good and 
refreshful, tho J from the sitting down to the rising 
Up thereof there hath not been a word as outwardly 



fftaRNIHCI W0B8HIP. 129 

spoken, and ye1 life may have been known J J u £ 
to abound in each particular, and an inward jJSSj^Jw, 
growing up therein and thereby, yea, so as ,uumcs - 
words might have been spoken acceptably, and from 
the lite : yet there being no absolute necessity laid 
ujum any so to do, all might have chosen rather quietly 

and silenlh/ to possess and enjoy the Lord in them- 
selves, which is very sweet and comfortable to the 
Boul that hath thus learned to he gathered out of all 
its own thoughts and workings, to feel the Lord to 
bring forth both the will and the deed, which many 
can declare by a blessed experience : though indeed 
it cannot but be hard for the natural man to receive 
or believe this doctrine, and therefore it must be 
rather by a sensible experience, and by coming to 
make proof of it, than by arguments, that such can 
be convinced of this thing, seeing it is not enough 
to believe it, if they come not also to enjoy and possess 
it ; yet in condescension to, and for the sake of, such 
as may be the more willing to apply themselves to the 
practice and experience hereof, if they found their un- 
derstandings convinced of it, and that it is founded 
upon scripture and reason, I find a freedom of mind 
to add some few considerations of this kind, for the 
confirmation hereof, besides what is before mention- 
ed of our experience. 

§ X. That to wait upon God, and to watch before 
him, is a duty incumbent upon all, I sup- Towaitand 
pose none will deny ; and that this also is a landed Tn" 
part of worship will not be called in ques- thescn P ture - 
tion, since there is scarce any other so frequently 
commanded in the holy scriptures, as may appear 
from Psalm xxvii. 14, and xxxvii. 7, 34; Prov. xx. 

9 



130 A PERSUASIVE TO UNITY. 

22; Tscl xxx. 18; Hosea xii. 6; ZepK iii. 8; Matt. 
xxiv. 42, and xxv. 18, and xxvi. 41; Mark xiii. 33, 
35, 37; Luke xxi. :){}; Arts i. 4, and xx. 31; 1 Cor. 
xvi. 13; Col. iv. 2; 1 Thcs.w 6; 2 Tbn.iv. 5; 1 Pet. 
iv. 7. Also this duty is often recommended with 
very great and precious promises, as Psalm xrv« 3, 
and xxxvii. 9, and Ixix. 6 ; Isa. xlii. 23 ; Lain. iii. 25, 
26. " They that wait upon the Lord shrill renew tl> 
strength, fc." Isa. xl. 31. Now how is this waiting 
upon God, or watching before him, but by this silence of 
which we have spoken? Which as it is in itself a 
gn 'ft and principal duty, so it necessarily in order both 
of nature and t>m< precedeth all other. But that it 
may he the better and more perfectly understood, as 
it is not only an outward silence of the body, but an 
inward silence of the mind from all its own imainna- 
tions and self-cogitations, let it be considered accord- 
ing to truth, and to the principles and doctrines hereto- 
fore affirmed and proved, that man is to be considered 
in a two-fold respect, to wit, in his natural, unregenerate, 
dint fallen State, and in his spiritual and renciocd condi- 
tio,* ; from whence ariseth that distinction of the 
natural and spiritual man so much used by the apostle, 
and heretofore spoken of. .Also these two births of the 
mind proceed from the two seeds in man respectively, 
to wit, the good seed and the evil; and from the evil 
seed d«>th not only proceed all manner of gross and 
abominable wickedness and profanity, hut also hypoc- 
risy, and those wickednesses which the Scripture calls 
spiritual, because it is the s< rp nt working in 
and by the natural man in things that are 

an • thai J 

sJ " ,llual - spiritual, which having a shew and appear- 
ance of good, are so much the more hurtful and 



ora itobahip. 181 

dangerouf transforwud and transform 

f light; and therefore doth the 
Bcriptnre bo pressingly and frequently, m we have 

heretofore bad occasion to observe, shut out and ex- 
clude the natural man from meddling with the 
>JS of G><d, denying bis endeavor- therein, though 

Mid performed by tfa rt eminent of bis parts, 

as of wisdom and utterance. 

Also this spiritual u is of two sorts, though 

botli one in kind, as proceeding from one root, yet 
differing in their degrees, and in the subjeets also 

Letimea. The one is, when as the natural man, 
meddling with and working in the things of religion, 
doth from his o\\ n conceptions and divinations affirm 
or propose wrong and erroneous notions and opin- 
ions of God and things spiritual, and invent super- 
stitions, ceremonies, observations, and rites in wor- 
ship, from whence have sprung all the her- From whence 
esies and superstitions that are among Cfo*is- did spring 5 
tkins. The other is, when as the natural man, from 
a mere conviction of his understanding, doth in the 
forwardness of his own will, and by his own natural 
strength, without the influence and leading of God's 
Spirit, go about either in his understanding to ima- 
gine, conceive, or think of the things of God, or ac- 
tually to perform them by preaching or praying. 
The first is a missing both in matter and form; the 
second is a retaining of the form without the life and 
substance of Christianity ; because Christian religion 
consisteth not in a mere belief of true doc- TrueChri<;ti . 
trines, or a mere performance of acts good g ffi» wh *** 
in themselves, or else the bare letter of the noL 
scripture, though spoken by a drunkard, or a decU^ 



132 A PERSUASIVE TO UNITY. 

might be said to be spirit and life, which I judge 
none will be so absurd as to affirm ; and also it would 
follow, that where the form of godliness is, there the 
power is also, which is contrary to the express words 
of the apostle. For the form of godliness cannot be 
said to be, where either the notions and opinions 
believed are erroneous and ungodly, or the acts per- 
formed evil and wicked ; for then it would be the 
form of ungodliness, and not of godliness : but of 
this more hereafter, when we shall speak particularly 
of preaching and praying. Now though this last be 
not so bad as the former, yet it hath made way for 
it ; for men having first departed from the life and 
substance of true religion and worship, to wit, from 
the inwat-d power and virtue of the Spirit, so as 
therein to act, and thereby to have all their actions 
enlivened, have only retained the form and shew, to 
wit, the true words and appearance ; and so acting 
in their own natural and unrenewed wills in this 
form, the form could not but quickly decay, and be 
vitiated. For the working and active spirit of man 
could not contain itself within the simplicity and 
plainness of truth, but giving way to his own numer- 
ous inventions and imaginations, began to vary in 
the form, and adapt it to his own inventions, until 
by degrees the form of godliness for the most part 
came to be lost, as well as the power. Fortius kind 
Id >iatry docs of idofatiy, whereby man loveth, idolizeth, 

httg its own . - . . . 

conceiving*, and cmbracetti his own conceptions, inven- 
tions and product of his own brain, is so incident 
unto him, and seated in his fallen nature, that so 
long as hlfl natural spirit is the first author and actor 
of him, ami is that by which ho only is guided and 



OOHOXRHIHG WORSHIP. 1 : » :> > 

moved in his worship towards Grod, so as act first to 
wait for another guide to direet him, he can never 
perform the pore spiritual worship, nor bring forth 
any thing hut the fruit of the first, fallen, natural, 
and corrupt root. Wherefore the time appointed of 
1 being come, wherein by Jesus Christ ho hath 
been pleased to restore the true spiritual worship, and 
the outward form of ivorship, which was appointed 
by God to the Jews, and whereof the manner and 
time of its performance was particularly de- 
termined by God himself, being come to an worship but 
end, we find that Jesus Christ, the author of scribed by 

s>n • • i. • -i r Christ. 

the Christian religion, prescribes no set form 
of worship to his children, tinder the more pure ad- 
ministration of the new covenant*, save that he only 
tells them, That the worship now to be performed is 
spiritual, and in the Spirit. And it is especially to be 
observed, that in the whole Aeiv Testament there is 
no order nor command given in this thing, but to 
follow the revelation of the Spirit, save only that 
general one of meeting together; a thing dearly own- 
ed and diligently practiced by lis, as shall hereafter 
more appear. True it is, mention is made of the 

* If any object here. That the Lord's prayer is a prescribed form of prayer, and 
there/ore of Worship given by Christ to his children ; 

I answer, First, This cannot be objected by any sort of Christians that I know, 
because there are none who use nol other prayers, or that limit their worship to this. 
Secondly, This was commanded to the disciples, while yet weak, before they had 
received the dispensation of the gospel ; not that they should only use it in praying, 
but that he might shew them by one example how that their prayers ought to be short, 
and not like the long prayers of the Pharisees. And that this was the use of it, ap- 
pears by all their prayers, which divers saints afterwards made use of, whereof the 
scripture makes mention ; for none mule use of this, neither repeated it, but used other 
words, according to the thing required, and as the Spirit gave utterance. Thirdly, 
That this ought to be so understood, appears from Rom. viii. 26, of which afterwards 
mention shall be made at greater length, where the apostle saith, We know not what 
ive should pray for as ive ought y but the Spirit itself maketh intercession fer us y 
&c. But if this prayer had been such a prescribed form of prayer to the church, that 
had not been true, neither had they been ignorant what to pray, nor should they have 
needed the help of the Spirit to teach them. 



134 A PER8UA8IY1 TO UNITY. 

dntiee of praying, preaching, and ringing; but what 

h order of method should be kept in so doing, 

spiriL ngl1 or that presently they should beset about 

so soon as the saints are gathered, there is not one 
word to be found : yea, these duties, as shall after- 
wards be made appear, are always annexed to the 
assistance, leadings, and motions of God's Spirit. 
Since then man in his natural state is thus excluded 
from acting or moving in things spiritual, how or 
what way shall he exercise this first and previous 
duty of waiting upon God but hy silence, and bybring- 
„, . inir that natural part to silence t Which is 

I o wail on © -T 

^lorm- no other ways but by abstaining from his 
cd - own thoughts and imaginations, and from 

all the self-workings and motions of his own mind, 
as well in things materially good as evil; that he be- 
ing silent , God may speak in him, and the good seed 
may arise. This, though hard to the natural man, is 
so answerable to reason, and even natural experience 
in other things, that it cannot be denied. lie that 
cometh to learn of a master, if he expect to hear his 
KdtA of a master and be instructed by him, must not 

bobr. continually be speaking of the matter to be 
taught, and never be quiet, otherwise how shall his 
master have time to instruct him ? Yea, though the 
scholar were never so earnest to learn the science, yet 
would the master have reason to reprove him, as un- 
toward and indocile, if he would always be meddling 
of himself, and still speaking, and not wait in silence 
patiently to hear his master instructing and teaching 
him, who ought not to open his mouth until by his 
master he were commanded and allowed so to do. So 
also if One Were about to attend a great prince, ho 



CONCERNING WORSHIP. 186 

aid be thought an impertinent and im- orapfaet 

, - I his scr- 

pmdent servant, who, while be ought pa- nut 
tientlj and readily to wait, that he might answer the 
king when he speaks, and have his eye upon 1dm to 
observe the least motions and inclinations of his 
will, and to do accordingly, would l>e still deafening 
him with discourse, though it were in praises of 
him ; and running to and fro, without any particular 
and immediate order, to do things that perhaps might 
good in themselves, or might have been com- 
manded at other times to others. Would the kings 
of the earth accept of such servants or service ? 
Since then we are commanded to wait upon To waIt in 
God diligently, and in so doing it is promised Sllence - 
that our strength shall be renewed, this venting cannot 
be performed but by a silence or cessation of the nat- 
ural part on our side, since God manifests himself 
not to the outward man or senses, so much as to the 
inward, to wit, to the soul and spirit. If the soul 
be still thinking and working in her own The thinking 
will, and busily exercised in her own imagi- dSefSe**" 
nations, though the matters as in them- volceofG(xL 
selves may be good concerning God, yet thereby she 
incapacitates herself from discerning the still, small 
voice of the Spirit, and so hurts herself greatly, in 
that she neglects her chief business of waiting upon 
the Lord : nothing less than if I should busy myself, 
crying out and speaking of a business, while in the 
meantime I neglect to hear one w T ho is quietly 
whispering into my ear, and informing me in those 
things which are most needful for me to hear and 
know concerning that business. And since it is the 
chief work of a Christian to know the natural will in 



136 A PERSUASIVE TO UNITY. 

its own proper motions crucified, that God may both 
move in the act and in the will, the Lord chiefly re- 
gards this profound subjection and self-denial. For 
some men please themselves as much, and gratify 
their own sensual wills and humors in high and cu- 
rious speculations of religion^ affecting a name and 
Rcii^ous reputation that way, or because those 
^cuiauons. things by custom or otherways are become 
pleasant and habitual to them, though not a whit 
more regenerated or inwardly sanctified in their spir- 
sensud ^s, as others gratify their lusts in acts of 
recreation, sensuality , and therefore both are alike 
hurtful to men, and sinful in the sight of God, it 
being nothing but the mere fruit and effect of man's 
natural and unrenewed will and spirit. Yea, should 
one, as many no doubt do, from a sense of sin, and 
fear of punishment, seek to terrify themselves from 
Thoughts of sin, by multiplying thoughts of death, hell, 
tokeepout and judgment, and by presenting to their 
kaves imaginations the happiness and joys of hea- 

ven, and also by multiplying prayers and other reli- 
gious performances, as these things could never de- 
liver him from one iniquity, without the secret and 
inward power of God's Spirit and grace, so would 
they signify no more than the fig-leaves wherewith 
Adam thought to cover his nakedness. And seeing 
it is only the product of man's own natural will, pro- 
ceeding from a self-love, and seeking to save himself, 
and not arising purely from that divine seed of right- 
eousness which is given of God to all for grace and 
salvation, it is rejected of God, and no ways accept- 
able unto him; since the natural man, as natural, 
while he stands in that state, is, with all his arts, 



CONCERNING WORSHIP, 137 

parts and actings, reprobated by him. This great duty 
then of waiting upon God, must needs be exercised 
in man's denying self, both inwardly and DrnTlf<i/ 
outwardly, in a still and mere dependence one's self. 
upon God, in abstracting from all the workings, 
imaginations, and speculations of his own mind, that 
being emptied as it were of himself, and so thorough- 
ly crucified to the natural products thereof, he may 
be fit to receive the Lord, who will have no co-part- 
ner nor co-rival of his glory and power. And man 
being thus stated, the little seed of righteousness 
which God hath planted in his soul, and Christ hath 
purchased for him, even the measure of grace and 
life j which is burdened and crucified by man's natu- 
ral thoughts and imaginations , receives a place to arise, 
and becometh a holy birth and geniturem Thehoiy 
man ; and is that divine air in and by which birth * 
man's soul and spirit comes to be leavened ; and by 
waiting therein he comes to be accepted in the sight 
of God, to stand in his presence, hear his voice, and 
observe the motions of his holy Spirit. And so 
man's place is to wait in this ; and as hereby there 
are any objects presented to his mind concerning 
God, or things relating to religion, his soul may be 
exercised in them without hurt, and to the great 
profit both of himself and others ; because those 
things have their rise not from his own will, but from 
God's Spirit : and therefore as in the arisings and 
movings of this his mind is still to be exercised in 
thinking and meditating, so also in the more obvious 
acts of preaching and praying. And so it No Qliakers 
may hence appear we are not against med- J^^ la 
itation, as some have sought falsely to infer mind * 



138 A PBBSUA8IVB TO UNITY. 

from our doctrine ; but we .are against the thoughts 

I nature's and ini> igina (ions of the natural man in his 
rise. own will, from which all errors and her- 
esies concerning the Cliristian religion in the whole 
world have proceeded. But if it please God at any- 
time, when one or more are waiting upon him, not 
to present such objects as give them occasion to ex- 
ercise their minds in thoughts and imaginations, but 
purely to keep them in this holy dependence, and as 
they persist therein, to cause the secret refreshment 
and the pure incomes of his holy life to flow in upon 
them, then they have good reason to be content, be- 
cause by this, as we know by good and blessed ex- 
perience, the soul is more strengthened, renewed, 
and confirmed in the love of God, and armed against 
The soui re- the power of sin, than any way else; this 
whati The being a fore-taste of that real and sensible 
God. ' enjoyment of God, which the saints in hea- 

ven daily possess, which God frequently affords to 
his children here for their comfort and encourage- 
ment, especially when they are assembled together 
to wait upon him. 

§ XI. For there are two contrary powers or spirits, 

to wit, the power and spirit of this xcorld, in which the 

Whatever prince of darkness bears rule, and over as 

whhumthe Ct n*any as are acted by it, and work from it; 

rofGou and the youw or Spirit of God, in which 

ccjncd. Q 0( j wor ] cu th and beareth rule, and over as 

many as act in and from it. Bo whatever be the 

things that a man thinketh of, or aeteth in, however 

ritual or religious as to the notion or form of them, 

Iqpg as he aeteth and moveth in the natural and 

Corrupt spirit ami Will, and not from, in, and by the 



CONCERNING worship. 189 

power of God, he sinneth in all, and La nol accepted 
of God. For hence both the plowing and praying 
tricked is sin ; as also whatever a man Pwr.jm.4a. 
acts in and from the Spirit and power of God, hav- 
ing Ids understanding and will influenced and moved 
by it, whether it be action- religious, civile or even 
natural,he \< accepted in bo doing in the Bight of God, 
and is blessed in them. From what is said it doth ap- 
pear how frivolous and impertinent their Jm.L«$. 
objection is, that say they wait upon God in praying 
and preaching, since waiting does of itself imply a 
passive dependence, rather than an acting. And since 
it is, and shall yet be more shewn, that To pray and 

7 ^ preach with- 

preachina and praying without the Spirit is out the spirit 

1 j ± u j sr ls offence to 

an offending of God, not a waiting upon God - 
him, and that praying and preaching by the Spirit 
presnpposes necessarily a silent waiting to feel the 
motions and influence of the Spirit to lead there- 
unto ; and lastly, that in several of these places where 
praying is commanded, as Matt. xxvi. 41; Mark xiii. 
33; -L? ike xxi. 36 ; 1 Peter xv. 7; watching is specially 
prefixed as a previous preparation thereunto ; we do 
well and certainly conclude, that since waiting and 
watching are so particularly commanded and recom- 
mended, and cannot be truly performed but in this 
inward silence of the mind from men's own thoughts 
and imaginations, this silence is and must necessarily 
be a special and principal part of God's worship. 

§ XII. But secondly, The excellency of this silent 
waiting upon God doth appear, in that it is n. 

impossible for the enemy, viz., the devil, to waiting the 
L ^77 ? devil cannot 

counterfeit it, so as for any soul to be de- counterfeit, 
ceived or deluded by him in the exercise thereof. 



140 A PERSUASIVE TO UNITY. 

Now in all other matters he may mix himself with 
the natural mind of man, and so by transforming 
himself he may deceive the soul, by busying it about 
things perhaps innocent in themselves, while yet he 
keeps them from beholding the pure light of Christ, 
and so from knowing distinctly their duty, and doing 
of it. For that envious spirit of man's eternal hap- 
piness knoweth well how to accommodate himself, 
and fit his snares for all the several dispositions and 
inclinations of men ; if he find one not fit to be en- 
gaged with gross sins, or worldly lusts, but rather 
averse from them, and religiously inclined, he can 
fit himself to beguile such a one, by suffering his 
thoughts and imaginations to run upon spiritual mat- 
ters, and so hurry him to work, act, and meditate in 
his own will. For he well knoweth that so lone; as 
self bears rule, and the Spirit of God is not the prin- 
cipal and chief actor, man is not put out of his 
reach ; so therefore he can accompany the priest to 
Aitar, pray, the altar, the preacher to the pulpit, the zea- 
fttudy.cannoc lot to his prayers, yea, the doctor and profs- 

shut the dev- _ 7 . . . .. 7 ,.. . 

ii out. sor of divinity to his study, and there he can 

cheerfully suffer him to labor and work among his 
books, yea, and help him to find out and invent sub- 
tile distinctions and quiddities, by which both his 
mind, and others through him, may be kept from 
heeding God's light in the conscience, and waiting upon 
him. There is not any exercise whatsoever, where- 
in he cannot enter, and have a chief place, so as the 
soul many times cannot discern it, except in this 
alone I for he can only work in and by the natural 
man and his faculties, by secretly acting upon his 
imaginations and desires, &c, and therefore, when he 



CONCERNING WORSHIP. 141 

(to wit, the natural man) is silent, there he must also 
stand. And therefore when the soul comes to this 
silence, and as it were is brought to nothingness, as 
to her own workings, then the devil is shut out; for 
the pure presence of God and shining of his Light he 
cannot abide, because so long as a man is thinking 
and meditating as of himself, he cannot be sure but 
the devil is influencing him therein : but when he 
comes wholly to be silent, as the pure light of God 
shines in upon him, then he is sure that the devil is 
shut out ; for beyond the imaginations he cannot go, 
which we often find by sensible experience. For he 
that of old is said to have come to the gathering to- 
gether of the children of God, is not wanting to come 
to our assemblies. And indeed he can well enter and 
work in a meeting, that is silent only as to words, 
either by keeping the minds in various thoughts and 
imaginations, or by stupefying them, so as to over- 
whelm them with a spirit of heaviness and slothful- 
ness : but when Ave retire out of all and are turned 
in, both by being diligent and watchful upon the 
one hand, and also silent and retired out of all our 
thoughts upon the other, as we abide in this sure 
place, we feel ourselves out of his reach. Yea, 
oftentimes the power and glory of God will break 
forth and appear, just as the bright sun through many 
clouds and mists, to the dispelling of that power of 
darkness; which will also be sensibly felt, seeking 
to cloud and darken the mind, and wholly to keep it 
from purely waiting upon God. 

§ Xm. Thirdly, The excellency of this worship doth 
appear, in that it can neither be stopt nor m 
interrupted by the malice of men or devils, oftheQua£ 



142 A PKR8UA8IVJ TO UNITY. 

, , , as all others can. Now interruptions and 
cdhv C mcnor toppings of worship may be understood 
in a twofold respect, either as we are hin- 
dered from meeting, as being outwardly by violence 
separated one from another; or when permitted to 
meet together, as we are interrupted by the tumult, 
noise, and confusion which such as are malicious 
may use to molest or distract us. Now in both these 
respects, this worship doth greatly overpass all others : 
for how far soever people be separate or hindered 
from coming together, yet as every one is inwardly 
gathered to the measure of life in himself, there is a 
secret unity and fellowship enjoyed, which the devil 
and all his instruments can never break or hinder. 
But, secondly, it doth as well appear, as to those mo- 
lestations which occur, when we are met together, 
what advantage this true and spiritual worship gives 
as beyond all others; seeing in despite of a thou- 
sand interruptions and abuses, one of which were 
sufficient to have stopt all other sorts of Christians, 
we have been able, through the nature of this wor- 
ship, to keep it uninterrupted as to God, and also at 
the same time to shew forth an example of our Christian 
patience towards all, even often times to the reaching 
and convincing of ouropposers. For there is no sort 
of worship used by others which can subsist (though 
they he permitted to meet) unless they be either au- 
thorized and protected by the magistrate, or defend 
themselves with the arm of flesh : but we at the same 
time exercise worship towards God, and also patient- 
ly bear the reproaches and ignominies which Christ 
prophesied should be so incident and frequent to 
Christians. V^v how can the Papists say their /nass, 



rCXRNINQ WORSHIP. 1 (3 



if there be any there to disturb and inter- ., hlp 

rupt them? I><> but take away the 
book, the chalice, the /ws<, or the priests gar* mtcrrul,lc ■ 
menta; yea, do but spill the tMfer, or the trim, or 
blow out the candles (a thing quickly done), and the 
whole business 5s man-cd, and no sacrifice can be of- 
fered. Take from the Lutherans or 2£/>/s- ThePrn(est . 
copalians their Liturgy or Common- Prayer- JJf ^J** 
5 '"/>•, and no service can be said. Remove d-ta 
from the ChlvwJstS, Arminians, Socinians, Indepen- 
dents, or Anabaptists, the pulpit, the 6iWe, and the 
hour-glass, or make but such a noise as the voice 
of the preacher cannot be heard, or disturb him 
but so before he come, or strip him of his bible 
or his books , and he must be dumb : for they all think 
it an heresy to wait to speak as the Spirit of God 
giveth utterance; and thus easily their whole wor- 
ship may be marred. But when people meet to- 
gether, and their worship consisteth not in such out- 
ward acts, and they depend not upon any one's 
speaking, but merely sit down to wait upon God, 
and to be gathered out of all visibles, and to feel the 
Lord in Spirit, none of these tilings can hinder them, 
of which we may say of a truth, We are sensible wit- 
nesses. For when the magistrates, stirred up by the 
malice and envy of our opposers, have used all 
means possible (and yet in vain) to deter us from 
meeting together, and that openly and publicly in 
our own hired houses for that purpose, both death, 
banishments, imprisonments, finings, beat- The suffer- 
ings, whippings, and other such devilish in- Quakerefor 

rr» i • r» their re' i. 

ventions, have proved ineffectual to terrify meetings. 
us from our holy assemblies. And we having, I say, 



144 A PERSUASIVE TO UNITY. 

thus oftentimes purchased our liberty to meet, by 
dee]) sufferings, our opposers have then taken another 
way, by turning in upon us the worst and wickedest 
people, yea, the very off-scourings of men, who by 
all manner of inhuman, beastly and brutish behavior, 
have sought to provoke us, weary us, and molfcst us, 
but in vain. It would be almost incredible to de- 
clare, and indeed a shame, that among men pretend- 
ing to be Christians, it should be mentioned, what 
things of this kind men's eyes have seen, and I my- 
self, with others, have shared of in suffering ! There 
they have often beaten us, and cast water and dirt upon 
us ; there they have danced, leaped, sung, and spoken 
all manner of profane and ungodly words ; offered 
violence and shameful behavior to grave women 
and virgins; jeered, mocked and scoffed, asking us, 
If the Spirit was not yet come ? And much more, 
which were tedious here to relate : and all this while 
we have been seriously and silently sitting together, 
and waiting upon the Lord. So that by these things 
our inward and spiritual fellowship with God, and 
one with another, in the pure light of righteousness, 
hath not been hindered. But on the contrary, the 
Lord knowing our sufferings and reproaches for his 
testimony's sake, hath caused his power and glory 
more to abound among us, and hath mightily refresh- 
ed us by the sense of his love, which hath filled our 
souls ; and so much the rather, as we found ourselves 
gathered into the name of the Lord, which is the 
Prov. xviii. 10. strong tower of the righteous ; whereby we 
felt ourselves sheltered from receiving any inward 
hurt through their malice : and also that he had de- 
livered us from that vain name and profession of 



fontKnra worship, 146 

Christianity, ander which our oppoeen wore not 
ashamed to bring forth those bitter and cursed fruits. 

Yea, sometimes in the midst of this tumult ami op- 
p tiition, God would powerfully more some or other of 
U3 by his Spirit, both to testify of that joy, which 
notwithstanding their malice we enjoyed, and pow- 
erfully to declare, in the evidence and demonstration 
of the Spirit, against their folly and wickedness ; so 
as the power of truth hath brought thera to some 
measure of quietness and stillness, and stopt the im- 
petuous streams of their fury and madness: that 
even as of old Moses by his rod divided the The rod of 
waves of the Red Sea, that the Israelites fedtfaem; 
mi^ht pass ; so God hath thus by his Spirit maketh way 

mm , -i m • • thr °' the ™- 

made a way for us in the midst of this ging waves. 
raging wickedness, peaceably to enjoy and posse-s 
him, and accomplish our worship to him : so that 
sometimes upon such occasions several of our oppo- 
sers and interrupters have hereby been convinced of 
the truth, and gathered from being persecutors to be 
sufferers with us. And let it not be forgotten, but 
let it be inscribed and abide for a constant remem- 
brance of the thing, that in these beastly wha^^^ 
and brutish pranks, used to molest us in jj™ n t };* t did 
our spiritual meetings, none have been more ^^J^ of 
busy than the young students of the univer- commh? 
sities, who were learning philosophy and divinity (so 
called) and many of them preparing themselves for 
the ministry. Should we commit to writing all the 
abominations committed in this respect by the young 
fry of the clergy, it would make no small volume ; as 
the churches of Christ, githered into his pure wor- 
ship in Oxford and Cambridge in England, and Edin- 

10 



14G A pkusuasivi: TO unity. 

burg and Aberdeen in Scotland, where the universities 

are, can well hear witness. 

§ XlV. Moreover, in this we know, that we are 
Tiowthcoia partakers of tlie new covenant's dispensation, 

iant- l j- • i c r>ti • 

hip doth and disiupUs of Christ indeed, sharing with 

differ from . . ° 

t.cncw. him in that spiritual worship which is per- 
formed in the Spirit and in Truth; hecause as he 
was, so are we in this world. For the old covenant- 
worship had an outward glory, temple and ceremonies, 
and was full of outward splendor and majesty, having 
an outward tabernacle and altar, beautified with go Id, 
silver, and precious stones ; and their sacrifices were 
confined to a particular place, even the outward 
Mount Sion ; and those that prayed, were to pray with 
their faces towards that outward temple : and there- 
fore all this w^as to he protected by an outward arm. 
Nor could the Jews peaceably have enjoyed it, but 
when they were secured from the violence of their 
outward enemies: and therefore when at any time 
their enemies prevailed over them, their glory was 
darkened, and their sacrifices stopt; and the face of 
their worship marred : hence they complain, lament, 
and bewail the destroying of the temple, as a loss ir- 
Thenewcov- reparable. But Jesus Christ, the author 

cnant-wor- . n , ■. , 

ship is inward, and institutor or the new covenant-worship, 
John is. 3 6. testifies, that God is neither to be worship- 
ped in this nor that place, but in the Spirit and in 
Truth : and forasmuch as his kingdom is not of this 
world, neither doth his worship consist in it, or need 
either the wisdom, glory, riches, or splendor of this world 
to beautify or adorn it ; nor yet the outward power or 
arm of flesh to maintain, uphold, or protect it ; but 
it is and may be* performed by those that arc spirit- 
ually-minded, notwithstanding all the opposition^ no- 



conckhnix-j worship. 117 

knee, and malice of men; because it being purely 
spiritual, it is out of the reach of natural men to in- 
terrupt or obstruct it. Even as Jesus Christ, the au- 
thor thereof, did enjoy and possess his spiritual king- 
dom, while oppressed, persecuted, and rejected of 
men; and as, in despite of the malice and Coia. i 5 . 
rai^e of the devil, he spoiled jmncipalities and j)owrrs, 
triumphing over them, and through death destroyed him 
that had the power of death, that is, the devil; bo also 
all his followers both can and do worship Hcb. B. 14. 
him, not only without the arm of flesh to protect 
them, but even when oppressed. For their worship 
being spiritual, is by the power of the Spirit Camai wor- 
defended and maintained ; but such worships Land StHlt 

1 -I . . • 7 i j the arm of 

as are carnal, and consist in carnal and out- flesh. 
ward ceremonies and observations, need a carnal and 
outward arm to protect and defend them, else they 
cannot stand and subsist. And therefore it appears, 
that the several worships of our opposers, both Papists 
and Protestants, are of this kind, and not the true 
spiritual and new covenant-worship of Christ ; because, 
as hath been observed, they cannot stand without the 
protection or countenance of the outward magistrate, 
neither can be performed, if there be the least oppo- 
sition : for they are not in the patience of Jesus, to 
serve and worship him with sufferings, ignominies, cal- 
umnies, and reproaches. And from hence have sprung 
all those wars, fightings, and bloodshed among Chris- 
tians, while each by the arm of flesh endeavoured to 
defend and protect their own way and worship : and 
from this also sprung up that monstrous opinion of 
persecution ; of which we shall speak more at length 
hereafter. 



148 A PERSUASIVE TO UNITY. 

§ XV. But Fourthly ; The nature of this wor- 
ship, which is performed by the Operation of the 
iv Spirit, the natural man being silent, doth 

in'spui;?!" 1 * appear from these words of Christ, John iv. 
Christ 28, 24: "But the hour cometh, and now is 9 

when the true worshippers shall v)orship the Father in 
Spirit and in Truth : for the Father sccketh such to wor- 
ship him. God is a Spirit, and they thai worship him, 
in us! worship him in Spirit and in Truth." This testi- 
mony is the more specially to be observed, for that 
it is both the first, chief est, and most ample testimony, 
which Christ gives us of his Christian worship, as dif- 
ferent and contra-distinguished from that under the 
law. For first, he sheweth that the season is now 
come, wherein the worship must be in Spirit and in 
7)'uth ; for the Father seeketh such to worship him : so 
then it is no more a worship consisting in outward 
observations, to be performed by man at set times 
or opportunities, which he can do in his own will, and 
by his own natural strength; for else it would not 
differ in matter, but only in some circumstances from 
~, _ that under the law. Next, as for a reason 

1 he reason ' 

STlnrsinp °f ^ a worship, we need not give any other, 
inspirit. an( j i n( ] ee j none can give abetter than that 
which Christ giveth, which I think should be suffi- 
cient to satisfy every Christian, to wit, GOD IS A 
SPIRIT, and the;/ that worship him, must Worship him 
in SpirU and in Truth. As this ought to be received 
because it is the words of Christ, so also it is found- 
ed upon so clear a demonstration of reason, as suffi- 
ciently evincetih its verity. For Christ excellently 
argues from the analogy that ought to be betwixt the 
object, and the worship directed thereunto: 



CONCERNING worship. 119 

Qod is a Spirit ; 

Therefore, he must he worshipped in Spirit. 

This is so certain, that it can suffer no contradic- 
tion ; yea, and this analogy is so necessary to be 
minded, that under the law, when God instituted 
and appointed that ceremonial worship to the Jews, 
because that worship was outward, that there might 
he an analogy, he saw it necessary to condescend to 
them as in a special manner, to dwell betwixt the 
C/tcrubims within the tabernacle, and afterwards to 
make the temple of Jerusalem in a sort his habitation, 
and cause something of an outward glory and majesty 
to appear, by causing fire from heaven to consume 
the sacrifices, and filling the temple with a cloud ; 
through and by which mediums, visible to 
the outward eye, he manifested himself th/outwTrd 
proportionably to that outw T ard worship 
wdiich he had commanded them to perform. So 
now under the new covenant, he seeing meet in his 
heavenly wisdom to lead his children in a path more 
heavenly and spiritual, and in a way more easy and 
familiar, and also purposing to disappoint carnal 
and outward observations, that his may have an eye 
more to an inward glory and kingdom than to an out- 
ward, he hath given us for an example hereof the 
appearance of his beloved Son, the Lord Jesus Christ, 
who (as Moses delivered the Israelites out 
of their outward bondage, and by outwardly did fro°m S 
destroying their enemies) hath delivered and Christ dejl? 
doth deliver us by suffering, and dying by from inward 
the hands of his enemies ; thereby triumph- 
ing over the devil, and his and our inward enemies, 
and delivering us therefrom. He hath also insti- 



1")0 A PERSUASIVE TO UNITY. 

tuted an inward and spiritual icorship : so that God 
now tieth not his people to the temple of Jerusalem, 
nor yet unto outward ceremonies and observations ; 
but taketh the heart of every Christian for a temple 
to dwell in ; and there immediately appeareth, and 
giveth him directions how to serve him in any out- 
ward acts. Since, as Christ argueth, God is a Spirit, 
he will now be worshipped in the Spirit, where he re- 
veals himself, and dwelleth with the contrite in heart 
Now, since it is the heart of man that now is become 
the temple of God, in which he will be worshipped, 
and no more in particular outward temples, (since, 
as blessed Stephen said, out of the prophet, to the 
professing Jews of old, The most high dwelleth not in 
temples made with hands) as before the glory of the 
Lord descended to fill the outward temple, it be- 
hooved to be purified and cleansed, and all polluted 
stuff removed out of it; yea, and the place for the 
tabernacle was overlaid with gold, the most precious 
and cleanest of metals ; so also before God be wor- 
shipped in the inward temple of the heart, it must 
also be purged of its own filth, and all its own 
thoughts and imaginations, that so it may be fit to 
receive the Spirit of God, and to be actuated by it. 
And doth not this directly lead us to that inward si- 
Imce, of which we have spoken, and exactly pointed 
ont ? And further, This worship must be in truth; 
intimating that this spiritual worship, thus actuated, 
IS only and properly a true worship ; as being that 
which, for the reasons above observed, cannot be 
counterfeited by the enemy, nor yet performed by 
the hypocrite. 
§ XVI. And though this worship be indeed very 



ffCBBHING ffORBniP, 161 

different from the divers established invented wor- 
ships among Christians, and therefore may seem 
strange to many, yet hath it been testified of, com- 
mended and practiced, by the most pious of all sorts, 
in all ages, as by many evident testimonies might be 
proved. So that from the professing and practicing 
thereof, the name of Mystics hath arisen, as of a cer- 
tain sect, generally commended by all, whose writings 
are full both of the explanation and of the . „ , 

L A certain 

commendation of this sort of worship ; where 'S ^ 1 ^ 
they plentifully assert this inward introver- [heifinwa^i 
sion and abstraction of the mind, as they call SSSJsf - 
it, from all images and thoughts, and the £ h n ia boi ted 
prayer of the will : yea, they look upon this l657 ' 
as the height of Christian perfection ; so that some of 
them, tho' professed Papists, do not doubt to affirm, 
That such as have attained this method of worship, or 
are aiming at it, (as in a book, called Sancta Sophia, 
put out by the English Benedictines, printed The En lish 
at Doway, Anno 1657. Tract. I. Sect. 2, f e ^^ l ; nes 
cap. 5,) need not, nor ought to trouble or busy jgjj ^ 
themselves with frequent and unnecessary confes- ag^ftheir 
sions, with exercising corporeal labors and aus- ZTdct™ d 
terities, the using of vocal voluntary prayers, tlons ' 
the hearing of a number of masses, or set devotions, or 
exercises to saints, or prayers for the dead, or having so- 
licitous and distracting cares to gain indulgences, by going 
to such and such churches, or adjoining one's self to con- 
fraternities, or entangling one's self with vows and prom- 
ises ; because such kind of things hinder the soul from 
observing the operations of the Divine Spirit in it, and 
from having liberty to fullow the spirit whither it would 
draw her. And yet who knows not that in such 



lf>2 A PERSUASIVE TO UNITY, 

kind of observations the very substance of the 

Popish religion consisteth I Yet nevertheless, it ap- 
pears by this, and many other passages, which out of 
their Mystic writers might be mentioned, how they 
look vipon this worship as excelling all others; and 
that such as arrived hereunto, had no absolute need 
of the others : yea, (sec the Life of Balthazar Alva- 
rez, in the Bamo Snicta Sophia, Tract. III. Sect. 1, 
cap. 7,) such as tasted of this quickly confessed, that 
the other forms and ceremomies of worship were use- 
less as to them ; neither did they perform them as 
things necessary, but merely for order or example's 
sake. And therefore, though some of them were 
so overclouded with the common darkless of their 
profession, yet could they affirm that this spiritual 
worship was still to be retained and sought for, even 
though it should become necessary to omit their 
outward ceremonies. Hence Bernard, as 

Bernard pre- . . , 

faring the m many other places, so in his Jbpistle to 

Spirit above ■•• n / 

Popish William, abbot of the same order, saith, 

orders. ' J 

Take heed to the rule of God ; the kingdom of 
God is ivilhin you ; and afterwards, saying, That their 
outward order and rules should be observed, he 
adds : But otherwise,, when it shall happen that one of 
these two must be omitted, in such a case these are much 
rather to be omitted than those former : for by how much 
the Spirit is more excellent and noble than the body, by so 
mwh are spiritual exercises more prof tablethaneorporeal. 
Es not that then the best of worships, which the 
best of men in all ages, and of all sects, have 
commended, and which is most suitable to the 
doctrine of Christ? T say, is not that worship to 
bo followed and performed? And so much the 



oovomimra worship. 158 

rather, as (rod hath raised a people to testily for it, 
and preach it, to their gnat refreshment and 

strengthening, in the very face of the world, and 

notwithstanding much opposition; who do not, as 

these Mystics, make of it a mystery, only 

to be attained by a few men or women in a tics did 

** t u confine that 

cloister; or, as their mistake was, after mystery to a 

1 t ' cloisur. 

wearying themselves with many outward 
ceremonies and observations, as if it were the conse- 
quence of such a labor ; but who in the free love of 
God (who respects not persons, and was near to hear 
and reveal himself, as well to Cornelius, a centurion 
and a Roman, as to Simeon and Anna; and who dis- 
covered his glory to Mary, a poor handmaid, and to 
the poor shepherds, rather than to the high 
priests and devout proselytes among the Jews) in and 
according to his free love, finding that God is reveal- 
ing and establishing this worship, and making many 
poor tradesmen, yea, young boys and girls, witness- 
es of it, do entreat and beseech all to lay aside their 
own will-worships, and voluntary acts, performed in 
their own wills, and by their own mere natural 
strength and power, without retiring out of their 
vain imaginations and thoughts, or feeling the pure 
Spirit of God to move and stir in them ; that they 
may come to practice this acceptable worship, which 
is in Spirit and in Truth. But against this worship 
they object : 

§ XVII, First, It seems to be an unprofiU obj. i. 
able exercise for a man to be doing or thinking nothing : 
and that one might be much better employed, either in med- 
itating upon some good subject, or otherwise praying to 
or praising God. 



154 A PERSUASIVE TO UNITY. 

Answer. I answer ; That is not unprofitable, which 

U of absolute necessity before any other duty 
can be acceptably performed, as we have shewn this 
waiting to be. Moreover, those have but a carnal 
and gross apprehension of God, and of the things 
of his kingdom, who imagine that men please him 
by their own workings and actings : whereas, as 
hath been shown, theirs* step for a man to fear God 
is to cease from his own thoughts and imaginations, 
isa. l 16, and suffer God's Spirit to work in him. 
we must For we must cease to do evil ere we learn to 
uHrewe do well ; and this meddling in things spirit- 
wdL tc ual by man's own natural understanding, is 
one of the greatest and most dangerous evils that 
man is incident to ; being that which occasioned our 
first parents' fall, to wit, a forwardness to desire to 
know things, and a meddling with them, both with- 
out and contrary to the Lord's command, 
obj. 2. Secondly; Some object, If your worship 

merely consists in inwardly retiring to the Lord, and 
feeling of his Spirit arise in you, and then to do out- 
ward acts as ye are led by it, what need ye have public 
meetings at set times and places, since every one 

Set times and to . r ' ^ 

places for ma ij enjoy this at home ? Or should not every 

Heelings, J J J *y 

one stay at home, until they be particularly 
moved to go to such a place at such a time ; since to meet 
at set times and places seems to be an outward observation 
mid ceremony, contrary to what ye at other times assert ? 
I answer, first : To meet at set times and places is 
Answer. not any religious act, or part of worship in 
inKs, their itself; but only an outward conveniency, ne- 

use arul rea- n . -, -. 

iMsriti. cessary for our seeing one another, so long 
Bfl we are clothed with this outward tabernacle : and 



ooHonuinra worship. 155 

therefore oar meeting at set times and places ifl not B 
part of our worship, but a preparatory accommoda- 
tion of our outward man, in order to a public viable 
wars hip ; since we set not about the visible acts of 

ship when we meet together, until we be led 
thereunto by the Spirit of God. Secondly, God hath 

seen meet, so long as his children are in this world, to 
make use of the outward senses, not only as a means 
to convey spiritual life, as by speaking, praying, prais- 
ing, fie., which cannot be done to mutual edification, 
but when we hear and see one another; but also to 
maintain an outward, visible testimony for his name 
in the world : he causeth the inward life (which is 
also many times not conveyed by the outward senses) 
the more to abound, when his children assemble 
themselves diligently together to wait upon him ; so 
that as iron sharpeneth iron, the seeing of Prov. xxvii. i 7 . 
the faces one of another, when both are inwardly 
gathered unto the life, giveth occasion for the life 
secretly to rise, and pass from vessel to vessel. And 
as many candles lighted, and put in one place, do 
greatly augment the light, and make it more to shine 
forth, so when many are gathered together into the 
same life, there is more of the glory of God, and his 
power appears, to the refreshment of each individual ; 
for that he partakes not only of the light and life 
raised in himself, but in all the rest. And therefore 
Christ hath particularly promised a blessing to such 
as assemble together in his name, seeing he will be 
in the midst of them (Matt, xviii. 20). And the author 
to the Hebrews doth precisely prohibit the neglect of 
this duty, as being of very dangerous and dreadful 
consequence, in these words, Heb. x. 24: And let 



lf)6 A PERSUASIVE TO UNITY. 

US consider one another, to provoke unto lore, and to good 

w<>rk* ; not forsaking the assembling of ourselres together ', 

as the manner of some is ; — For if we sin 

Assembling J J 

Unrttobe willfully, after that we have received the know- 
neglected. ledge of the truth, there remaindh no more sac- 
rifice for sins. And therefore the Lord hath shewn 
that he hath a particular respect to such as thus as- 
semble themselves together, because that thereby a 
public testimony for him is upheld in the earth, and 
his name is thereby glorified; and therefore such as 
are right in their spirits, are naturally drawn to keep 
the meetings of God's people, and never want a spirit- 
ual influence to lead them thereunto : and if any do 
it in a mere customary way, they will no doubt suffer 
condemnation for it. Yet cannot the appointing of 
places and times be accounted a ceremony and observa- 
tion, done in man's will, in the worship of God, seeing 
none can say that it is an act of worship, but only a 
mere presenting of our persons in order to it, as is 
above said. Which that it was practiced by the 
primitive church and saints, all our adversaries do 
acknowledge. 

obj. 3 . Lastly, Some object, That this manner of 

icorship in silence is not to be found in all the scripture : 
Answer. I answer : We make not silence to be 

the sole matter of our worship ; since, as I have said 
in waiting above, there are many meetings, which are 
to gukf* seldom altogether silent ; some or other are 
bmppowA still moved either to preach, pray, or praise : 
and so in this our meetings cannot be but like the 
meetings of the primitive churches recorded in scrip- 
ture, since our adversaries confess that they did 
preach &n& pray by the Spirit. And then what ah- 






OONCBRKING worship. 157 

Btirdity is it to suppose, that at some time the Spirit 
did Dot move them to those outward acts, and that 

then they were silent I Binoe we may well conclude 

they did not speak until they were moved ; and SO 
nodoubt had sometimes silenee. Acts ii. 1, before 
the Spirit came upon them, it is said, — They were att 
with one accord in one place; and then it is said, The 
Spirit suddenly came upon them; but no mention is 
made of any one speaking at that time; and I would 
willingly know what absurdity our adversaries can in- 
fer, should we conclude they were awhile silent? 

But if it be uri>;ed, That a whole silent meet- instance. 
ing cannot be found in scripture ; 

I answer; Supposing such a thing were Answer. 
not recorded, it will not therefore follow that it is 
not lawful ; since it naturally followeth from other 
scripture precepts, as we have proved this snentmee* 
doth. ±or seeing the scripture commands proved m 

° # scripture and 

to meet together, and when met, the scrip- reason. 
ture prohibits prayers or preachings, but as the Spirit 
moveth thereunto ; if people meet together, and the 
Spirit move not to such acts, it will necessarily follow 
that they must be silent. But further, there might 
have been many such things among the saints of old, 
though not recorded in scripture ; and yet we have 
enough in scripture, signifying that such things were. 
For Job sat silent seven days with his friends together : 
here was a long silent meeting ; see also Ezra ix. 4 
and Ezckiel xiv. 1, and xx. 1. Thus having shewn 
the excellency of this worship, proving it from scrip- 
ture and reason, and answering the objections which 
are commonly made against it, which, though it may 
suffice to the explanation and proof of our proposi- 



158 A PBBSUAKVfl TO UNITY. 

Mm, yet I shall add something more particularly of 
preaching, praying and singing, and so proceed to the 
following proposition. 

§ XVIII. Preaching, as it is used both among 

PapiMs. and Protestants, is for one man to 

what preach, take some place or verse of scripture, and 

log is with the 

Protestants thereon speak for an hour or two, what he 

and Papists. * 

hath studied and premeditated in his closet, 
and gathered together from his own inventions, or 
a studied from the writings and observations of 

talk an hour -i i i • • 

or two. others; and then naving got it by heart, (as 

a school-boy doth his lesson) lie brings it forth, and re- 
peats it before the people: and how much the more 
fertile and strong a man's invention is, and the more 
industrious and laborious he is in collecting such 06- 
s> rvations, and can utter them with the excellency of 
speech and human eloquence, so much the more is he 
accounted an able and excellent preacher. 

To this we oppose, that when the saints are met 
True preach- together, and every one gathered to the 

b^ by the & ' . 

Spirit gift and grace of God in themselves, he that 

ministereth, being actuated thereunto by the arising 
of the grace in himself, ought to speak forth what the 
Spirit of God furnisheth him with ; not minding the 
eloquence and wisdom of words, but the demonstration of 
the Spirit and of power: and that either in the inter- 
preting some part of scripture, in case the Spirit, 
Which is the good remembrancer, lead him so to do, 
or otherwise wards of exhortation, advice, reproof, and 
instruction, or the sense of some spiritual cxpcricn<< 
all which will still be agreeable to the scripture, 
though perhaps not relative to, nor founded upon any 
particular chapt r or Vi rs, as a text. Now let us ex- 



ooRGBBvnrci worship. 159 

amino and consider which of these two sorts of 

preaching is most agreeable to the precepts of CkriM 
ami his apoedeSj and the pri'mit/rc church, recorded in 
scripture? For, first, as to their preaching upon a 

, if it were not merely customary or premeditated, 
but done by the immediate motion of the Spirit, we 
Bhould not blame it; but to do it as they do, there 
is neither precept nor practice^ that ever I could ob- 
serve, in the New Testament, as a part tof the instituted 
worship thereof. 

But they allege, That Christ took the book of Isaiah, 
and read out of it, and spake therefrom ; and objection. 
that Peter preached from a sentence of the prophet Joel. 

I answer. That Christ and Peter did it not Answer, 
but as immediately actuated and moved x rhrist , s 
thereunto by the Spirit of God, and that **Jfi** 
without premeditation, which, I suppose JJUJj? 
our adversaries will not deny; in which llon ' 
case we willingly approve of it. But what is this to 
their customary conned way, without either waiting 
for or expecting the movings or leadings of the Spirit? 
Moreover, that neither Christ nor Peter did it as a 
settled custom or form, to be constantly practiced 
by all the ministers of the Church, appears, in that 
most of all the sermons recorded of Christ and his 
Apostles in scripture were without this, as appears 
from Chris fs sermon upon the mount, Matt. v. 1, fie. ; 
Mark iv. 1, fie, and Paul's preaching to the Athenians, 
and to the Jews, &c. As then it appears that this 
method of preaching is not grounded upon any 
scripture precept, so the nature of it is contrary to 
the preaching of Christ under the new covenant, as 
expressed and recommended in scripture ; for Christ, 



100 A PERSUASIVE TO UNITY. 

in Bending forth his disciples, expressly mentioneth, 
that they are not to speak of or from themselves, or 
to forecast beforehand, but that which the Spirit in 

the same hour shall teach them, as is particularly men- 
tioned in the three evangelists, Matt x. 20; Mark. 
xiii. 11; Luke xii. 12. Now if Christ gave this 
order to his disciples before he departed from them, 
as that which they were to practice during his abode 
outwardly with them, much more were they to do it 
after his departure, since then they were more es- 
pecially to receive the Spirit, to lead them in all things, 
and to bring all things to their remembrance, John xiv. 
26. And if they were to do so when they appeared 
before the magistrates and princes of the earth, 
much more in the worship of God, when they stand 
specially before him ; seeing, as is above shown, 
his worship is to be performed in Spirit ; and there- 
fore after their receiving of the Holy Ghost, it is 
Raid, Acts ii. 4, They spake as the Spirit gave them utter- 
ance, not what they had studied and gathered from 
books in their closets in a premeditated way. 

Franciscus L&mbertus, before cited, speaketh well 
Fmnciscus an ^ sheweth their hypocrisy, Tract. 5, of 
^stTmony 5 ' 5 Prophecy, chap. 3, saying, Where are they 
mSt?tt£. now that glory in their inventions, who say, a 
?i'mVand n " fi ne invention ! a fine invention! This they 
figments. ca jj invention, which themselves have made vp ; 
but what have the faithful to do icith such kind of inven- 
turns} It is not figments , nor yet inventions, that we 
Witt have, but things that are solid, invincible, eternal, and 
heavenly; not which men hare invented, but which God 
hath revealed ! fi>r if we believe the scriptures, our inren- 
tion profit, th nothing, but to provoke God to our ruin. 



CONCERNING WORSHIP, 161 

And afterwards, Beware (aaithhe) that th m determine 
dy to speak what before thou hast meditated, 
whatsoi r, r it be ; for though it be lawful to determine the 
t xl which thou tort t und, y\ t net at all the ml rpr< - 

tatian; lest if thou so dost, thou take from the Holy 
rit that which is his, to wit, to direct thy speech, that 
thou may est prophesy in the name of the Lord, void of 
all learning, meditation, and experience, and as if thou 
hadst studied toothing (ft all, committing thy heart, thy 
tongue f and thyself wholly unto his Spirit, and trusting 
nothing to thy former studying or meditation ; but saying 
with thyself in great confidence of the divine promise, The 
Lord will give a word with much power unto those 
that preach the gospel. But above all things be care- 
ful thou follow not the manner of hypocrites, who having 
written almost word for word what they are to say, as if 
they were to repeat some verses upon a theatre, having 
learned all their preaching as they do that act tragedies. 
And afterwards, when they are in the place of prophesy- 
ing, pray the Lord to direct their tongue ; but in the 
mean time, shutting up the way of the Holy Spirit, they 
determine to say nothing but what they have written. 
unhappy hind of Prophets, yea, and truly cursed, which 
depend not upon God's Spirit, but upon their own writ- 
ings or meditation I Why pray est thou to the Lord, thou 
false prophet, to give thee his Holy Spirit, by which thou 
mayest speak things profitable, and yet thou repcllest the 
Spirit ? Why preferrest thou thy meditation or study to 
the Spirit of God? Otherwise why committest thou not 
thyself to the Spirit ? 

§ XIX. Secondly, This manner of preaching as 
used by them (considering that they also *. The 
affirm that it may be and often is performed by wisdom"" 
men who are wicked, or void of true grace) not&Lh. 



162 A PBB8UA8IVB TO INITY. 

cannot only not edify the church, beget or nourish 
true faith, bul is destructive to it, being directly con- 
trary to the nature of the Christian and apostolic min- 
istry mentioned in the scriptures: for the apostle 
preached the gospel not in the wisdom of words, lest the 
w of Christ should be of none effect, 1 Cor. i. 17. 
But this preaching not being done by the actings and 
movings of God's Spirit, hut by man's invention and 
eloquence, in his own will, and through his natural 
and acquired parts and learning, is in the wisdom 
of words, and therefore the cross of Christ is thereby 
made of none effect. The apostle's speech and preach- 
ing was not with enticing words of man's wisdom, but in 
the demonstration of the Spirit and of power; that the 
faith of their hearers should not stand in the icisdom of 
iin n, but in the power of God, 1 Cor. ii. 3, 4, 5. But 
this preaching having nothing of the Spirit and power 
in it, both the preachers and hearers confessing they 
wait for no such thing, nor yet are oftentimes sen- 
sible of it, must needs stand in the enticing words 
of man's wisdom, since it is by the mere wisdom of 
man it is sought after, and the mere strength of 
man's eloquence and enticing words it is uttered; 
and therefore no wonder if the faith of such as hear 
and depend upon such preachers and preachings 
stand in the wisdom of men, and not in the power 
of God. The apostles declared, That they spake not 
in the words which man's icisdom tcacheth, but which 
tin Holy Ghost tcacheth; 1 Cor. ii. 13. But these 
preachers confess that they are strangers to the Holy 
Ghost, his motions and operations, neither do they 
wait to feel them, and therefore they speak in the 
«?ords which their own natural wisdom and learning 



COHCBRNUra WORSHIP. 1()3 

teach them, mixing them inland adding them to, 
sii--li words as they rteal out of the Bcriptures and 
other bookstand therefore speak not what the Holy 
Ghost teacheth. 

Thirdly, This is contrary to the method and order 
of the primitive Church mentioned by the 3. Tn.e 
apostle, 1 Cor. xiv. 30, <fv., where in preach* method wm 
mg every one is to wait for hia revelation^ RcvTktioZ 
and to give place one unto another, according as 
things are revealed ; but here there is no waiting for a 
>n, but the preacher must speak, and not that 
which is revealed unto him, but what he hath pre- 
pared and premeditated before hand. 

Lastly, By this kind of preaching the Spirit of 
God, which should be the chief instructor The 
and teacher of God's people, and whose in- ^ ^ is shut 
fluence is that only which makes all preach- EJ^ t £j" 
ing effectual and beneficial for the edify- tcacher - 
ing of souls, is shut out, and man's natural wisdom, 
learning, and parts set up and exalted ; which no 
doubt is a great and chief reason why the preaching 
among the generality of Christians is so unfruitful 
and unsuccessful. Yea, according to this doctrine, 
the devil may preach, and ought to be heard also, 
seeing he both knoweth the truth and hath as much 
eloquence as any. But what avails excellency of 
speech, if the demonstration and power of the Spirit 
be wanting, which toucheth the conscience? We 
see that when the devil confessed to the truth, yet 
Christ would have none of his testimony. And as 
these pregnant testimonies of the scripture do prove 
this part of preaching to be contrary to the doctrine 



104 A PERSUASIVE TO UNITY. 

of Christ, bo do they also prove that of ours before 
affirmed to be conformable thereunto. 

objection. § XX. But if any object after this man- 
ner, Have not many been benefitted, yea, and bath con- 
verted and edified by the ministry of such as have pre- 
dated their preaching ? Yca y ami hath not the Spirit 
often concurred by its divine influence with preachings thus 
pn meditated, so as they hare been powerfully borne in upon 
the souls of the hearers to their advantage t 
Answer. I answer , Though that be granted, which 

I shall not deny, it will not infer that the thing was 
Paul erse- g° 0( l in itself, more than because Paul was 
Sn^e*£i u me * Wlt ^ by Christ to the converting of 
persecuting h* 8 sou ^ riding to Damascus to persecute 
good? the saints, that he did well in so doing. 

Neither particular actions, nor yet whole congrega- 
tions, as we above observed, are to be measured by 
the acts of God's condescension in times of igno- 
rance. But besides it hath oftentimes fallen out, 
that God, having a regard to the simplicity and in- 
tegrity either of the preacher or hearers, hath fallen 
in upon the heart of a preacher by his power and 
holy influence, and thereby hath led him to speak 
things that were not in his premeditated discourse, 
and which perhaps he never thought on before ; and 
those passing ejaculations, and unpremeditated but 
living exhortations, have proved more beneficial and 
refreshing both to preacher and hearers than all 
their premeditated sermons. But all that will not 
allow them to continue in these things which in 
themselves are not approved, but contrary to the 
prartiee of the apostles, when God is raising up a 
people to serve him, according to the primitive purity 



OOVGBUmra worship. igs 

and spirituality ; yea, such acts of God?& ccndeecension, 

in times of darkness and ignorance, should engage 
all more and more to follow him, according as he 
reveals his most perfect and spiritual way. 

§ XXL Having hitherto spoken of 
preaching, now it is fit to speak of praying, 0f " er 
concerning which the like controversy ^ w l a h r c dis 
ariscth. Our adversaries, whose religion is JjfiSmdill" 
all for the most part outside, and such whose mwarcL 
acts are the mere product of man's natural will and 
abilities, as they can preach, so can they pray when 
they please, and therefore have their set partic- 
ular prayers. I meddle not with the controversies 
among themselves concerning this, some of them 
being for set prayers , as a liturgy , others for such as 
are conceived extempore : it suffices me that all of 
them agree in this, That the motions and influence 
of the Spirit of God are not neccessary to be pre- 
vious thereunto; and therefore they have set times in 
their public worship, as before and after The priests* 

t. i . n . . -| .. set times to 

preaching, and in their private devotion, as preach and 
morning and evening, and before and after S^spiri" 7 
meat, and other such occasions, at w T hich they pre- 
cisely set about the performing of their prayers, by 
speaking words to God, whether they feel any mo- 
tion or influence of the Spirit or not ; so that some 
of the chiefest have confessed that they have thus 
prayed without the motions or assistance of the 
Spirit, acknowledging that they sinned in so doing ; 
yet they said they looked upon it as their duty so 
to do, though to pray without the Spirit be sin. We 
freely confess that prayer is both very profitable, and 
a necessary duty commanded, and fit to be practiced 



16G A PERSUASIVE TO UNITY. 

frequently by nil Christians; but as we can do noth- 
ing without Christ, so neither can we pray without 
the concurrence and assistance of his Spirit. But that 
the state of the controversy may be the better under- 
stood, let it be considered^/??*^, that prayer is two-fold, 
what inward wwoarrf and outward. Inward 'prayer is that 
prayer is. secret turning of the mind towards God, where- 
by, being secretly touched and awakened by the light 
of Christ in the conscience, and so bowed down under 
the sense of its iniquities, unworthiness, and misery, 
it looks up to God, and, joining with the secret shin- 
ings of the seed of God, it breathes towards him, and 
is constantly breathing forth some secret desires and 
aspirations towards him. It is in this sense that we 
are so frequently in scripture commanded to pray 
continually, Luke xviii. 1; 1 Thess. v. 17; Eph. vi. 
18 ; Luke xxi. 36 ; which cannot be understood of 
outward prayer, because it were impossible that men 
should be always upon their knees, expressing words 
of prayer; and this would hinder them from the 
exercise of those duties no less positively commanded, 
what out- Ouhcard prayer is, when as the spirit, being 

wmidpnyti . f ! * . -, • 

is. thus in the exercise of inward retirement, 

and feeling the breathing of the Spirit of God to 
arise powerfully in the soul, receives strength and 
liberty by a superadded motion and influence of the 
Spirit to bring forth either audible sighs, groans, or 
words, and that either in public assemblies, or in 
private, or at meat, &c. 

As then inward prayer is necessary at all tunes, so, 

Inwanl 80 ^g HB tllC (hlV Of CVelW llKllfs VtSltOtiOn 

ataST*" lasteth, he never wants some influence, less 
or more, for the practice of it; because he 



i 



CONCERNING WORSHIP, 167 

HO sooner retires his mind, and considers lii Tii!^< 1 1* i Ti 

l's presence, but he finds himself in the practice 

of it. 
The outward exercise of prayer, as needing a greater 

and superadded influence and motion of the 

Spirit, as it cannot he continually practiced, prayer doth 
so neither can it he so readily, so as to ho superadded 
effectually performed, until his mind be 
some time acquainted with the inward; therefore 
such as are diligent and watchful in their minds, and 
much retired in the exercise of this inward prayer, 
are more capable to be frequent in the use of the 
outicard, because that this holy influence doth more 
constantly attend them, and they being better ac- 
quainted with, and accustomed to, the motions of 
GocPs Spirit, can easily perceive and discern them. 
And indeed, as such who are most diligent have a 
near access to God, and he taketh most delight to 
draw them by his Spirit to approach and call upon him, 
so when many are gathered together in this watchful 
wind, God doth frequently pour forth the Spirit of 
prayer among them and stir them thereunto, to the 
edifying and building up of one another in love. But 
because this outward prayer depends upon the inward, 
as that which must follow it, and cannot be accepta- 
bly performed but as attended with a superadded in- 
fluence and motion of the Spirit, therefore cannot \\ e 
prefix set times to pray outwardly, so as to We cannot 
lay a necessity to speak words at such and S^Sak^d 
such times, whether we feel this heavenly pray * 
influence and assistance or no : for that we judge 
were a tempting of God, and a coming before him 
without due preparation. We think it fit for us to 



168 A PERSUASIVE K) UNITY. 

present ourselves before him by this inward n tin nu nt 

of the mind, and BO to proceed further, as his Spirit 
shall help OS and draw us thereunto; and we find 
that the Lord accepts of this, yea, and seeth meet 
sometimes to exercise us in this silent place for the 
trial of our patience, without allowing us to speak 
further, that he may teach us not to rely upon out- 
ward p, rformances, or satisfy ourselves, as too many 
do, with the saying of our prayers ; and that our de- 
pendence upon him may be the more firm and con- 
stant, to wait for the holding out of his sceptre, and 
for his allowance to draw near unto him, with great- 
er freedom and enlargement of Spirit upon our 
lu arts towards him. Yet nevertheless we do not deny 
but sometimes God, upon particular occasions, very 
suddenly, yea, upon the very first turning in of the 
mind, may give power and liberty to bring forth 
words or acts of outward prayer, so as the soul can 
scarce discern any previous motion, but the influence 
and bringing forth thereof may be as it were simul 
ami sand: nevertheless that saying of Bernard is 
true, that all prayer is lukewarm, which hath not an in- 
8ptration preceding it Though we affirm that none 
ought to go about prayer without this motion, yet we 
Such sin as do not deiiv but such sin as neglect prayer ; 

arc neglect- ,....,., , 

fog payer, but their sat 18 in that they come not to that 
place where they may feel that which would lead 
them thereunto. And therefore we question not 
but many, through neglect of this inward watchful* 
I and retbredness of mind, miss many precious op- 
portunities to proband thereby are guilty in the 
sight of Gbd j yet would they 8tn it* they should set 

about the act until they first felt the influence. For 



vonumra worship. 109 

talis grossly offends his master that Listh 

in his bed and sleeps, and neglects to do an.iT! 
his w foisjhett; yet if such a ono mmwmi 

should suddenly got up, without putting 
on his clothes, or taking along with him those no- 
tary tooU and instrumented without which he could 
not possibly work, and should forwardly fall a doing 
to no purpose, he would be so far thereby from re- 
pairing his former fault, that he would justly incur 
a new censure : and as one that is careless and other- 
ways busied may miss to hear one speaking unto 
him, or even not hear the bell of a clock, though 
striking hard by him, so may many, through negli- 
gence, miss to hear God oftentimes calling upon 
them, and giving them access to pray unto him; yet 
will not that allow them without his liberty, in their 
own wills to fall to work. 

And lastly, Though this be the only true and 
proper method of prayer, as that which is alone ac- 
ceptable to God, yet shall we not deny but In times of 
he oftentimes answered the prayers and q^ u ^ 
concurred with the desires of some, espe- J^JSL 
cially in times of darkness, who have great- ers * 
ly erred herein ; so that some that have set down in 
formal prayer, though far wrong in the matter as well 
as manner, without the assistance or influence of 
God's Spirit, yet have found him to take occasion 
therethrough to break in upon their souls, and won- 
derfully tender and refresh them ; yet as in preach- 
ing and elsewhere hath afore been observed, that 
will not prove any such practices, or be a just let to 
hinder any from coming to practice that pure, spiritual. 
and acceptable prayer, which God is again restoring 



170 A PERSUASIVE TO UNITY. 

and leading his people into, out of all superstitions 
and in vpty formalities. The state of the contro- 

ls rsy % and our sense thereof, being thus clearly stated, 
will both obviate many objections , and make the an- 
First, spin- 8we r to others more brief and easy. I 
p U rolrdtom shall fi rst prove this spiritual prayer by some 
scripture. ghort considerations from scripture, and then 
answer the objections of our opposers, which will 
also serve to refute their method and manner thereof. 

§ XXII. And First, That there is a necessity of 
T this inward retirement of the mind as previous 
£u1i S bc^k to prayer, that the Spirit may be felt to draw 
Ebdtt?** thereunto, appears, for that in most of 
prayer. those places where prayer is commanded, 
watching is prefixed thereunto, as necessary to go be- 
fore, as 3fatt.xx\v. 42; Mark xiii. 33, and xiv. 38; 
Luke xxi. 36, from which it is evident that this 
watching was to go before prayer. Now to what end 
is this watching, or What is it, but a waiting to feel 
Ghdfi Spirit to draw unto prayer, that so it may be 
Eph.vi. is. done acceptably ? For since we are to p>r ay 
always in the Spirit, and cannot pray of ourselves 
without it acceptably, this watching must be for this 
end recommended to us, as preceding prayer, that 
we may watch and wait for the seasonable time to 
pray, which is when the Spirit moves thereunto. 

Secondly, This necessity of the Spirit's moving and 

n concurrence appears abundantly from that 

SwHi of *e apostle Paid, Rom. viii. 2G, 27: 

.^™ Likewise the Spirit also helpeth our infirmities : 

for we know not what we should pray far as we 

aught ; but the Spirit itsi [f maketh intercession far us with 

groamngs which cannot \ -7. And he thatsearcheth 

tfu hearts knoweth what is the mind of the Spirit because 



OONdBXING worship. 171 

hemnhrth mi n for the saint* according to (he wUl 

of Ghd. Which first holds forth the incapacity of 

men as of themselves to pray or call upon God in 
their own wills, even such as have received {he faith 
of Christ y and are in measure sanctified hy it, as was 
the Church of JRome,to which the apostle then wrote. 
Secondly, It holds forth that which can only help and 
assist men to pray, to wit, the Spirit, as that without 
which they cannot do it acceptably to God, nor ben- 
eficially to their own souls. Thirdly, The manner 
and way of the Spirit's intercession, with sir/Its and 
groans which arc unutterable. And Fourthly, That God 
receiveth graciously the prayers of such as are pre- 
sented and offered unto himself by the Spirit, know- 
ing it to be according to his icill. Now it cannot be 
conceived but this order of prayer thus asserted by 
the apostle is most consistent with those other testi- 
monies of scripture, commending and recommend- 
ing to us the use of prayer. From which I thus 
argue : 

If any man know not how to pray, neither can do it 
without the help of the Spirit, then it is to no Argument 
purpose for him, but altogether unprofitable, to pray with- 
out it. 

But the first is true, therefore also the last. 

Thirdly, This necessity of the Spirit to true pray- 
er, appears from Eph. vi. 18, and Judc 20, ITI 
where the apostle commands to pray always f^Zc^i* 
in the Spirit, and watching thereunto ; which ^atchtng 
is as much as if he had said, that we were thcreunto * 
never to pray without the Spirit, or watching there- 
unto. And Jude sheweth that such prayers as are 
in the Holy Ghost only, tend to the building up of our- 
selves in cur most holy faith. 



172 A PERSUASIVE TO UNITY. 

Fourthly, The apostle Paul saith expressly, 1 Cor. 
IV xii. 3, That no man can say that Jesus is the 
S^cgK* Lord but by the Holy Ghost : if then Jesus 
t^e rd H b uiy by canuot be tllU9 rightiy named but by the 
Ghost. Holy Ghost, far less can he be acceptably 

called upon. Hence the same apostle declares, 1 Cor. 
xiv. 15, that he will pray icith the Spirit, £c. A clear 
evidence that it was none of his method to pray 
without it. 

But Fifthly, All prayer without the Spirit is abomi- 
nation, such as are the prayers of the wicked, Prov. 
xxviii. 9. And the confidence that the saints have that 
v God will hear them is, if they ask anything 
g^Sf"* according to his will, 1 John v. 14. So if the 
onSTVfck. prayer be not according to his will, there is 
ed * no ground of confidence that he will hear. 

Now our adversaries will acknowledge that prayers 
without the Spirit are not according to the will of 
God, and therefore such as pray without it have no 
ground to expect an answer : for indeed to bid a man 
pray without the Spirit is all one as to bid one see 
without eyes, work without hands, or go without feet. 
And to desire a man to fall to prayer ere the Spirit 
in some measure less or more move him thereunto, 
is to desire a man to see before he opens his eyes, or 
to walk before he rises up, or to work with his hands 
before he moves them. 

§ XXIII. But lastly, From this false opinion of 
vi. praying without the Spirit, and not judging 
is sin, not it necessary to be waited for, as that which 
th« Spirit may be felt to move us thereunto, hath 
proceeded all the superstition and idolatry that is 
among those called Christians, and those many 



CONCERNING WORSHIP. 173 

abominations wherewith the Lord is pr&volced, and 
his Spirit grieved ; so that many deceive themselves 
now, as the ./< wi did of old, thinking it sufficient if 

they pay their daily sacrifices, and oiler their custo- 
mary oblations; from thence thinking all is well, 
and creating a false peace to themselves, as the 
whore in the &roverbs 9 because they have offered up 
their sacrifices of morning and evening prayers. And 
therefore it is manifest that their constant use of 
these things doth not a whit influence their lives and 
conversations, but they remain for the most part as 
bad as ever. Yea, it is frequent both among Papists 
and Protestants, for them to leap as it were out of 
their vain, light, and profane conversations at their 
set hours and seasons, and fall to their customary de- 
votion ; and then, when it is scarce finished, and the 
words to God scarce out, the former profane talk 
comes after it; so that the same wicked profane 
spirit of this world actuates them in both. If there 
be any such thing as vain oblations, or prayers that are 
abomination, which God heareth not (as is certain 
there are, and the scripture testifies, Isa. lxvi. 3; Jo\ 
xiv. 12,) certainly such prayers as are acted in man's 
will, and by his own strength, without God's Spirit, 
must be of that number. 

§ XXIV. Let this suffice for proof. I shall now 
proceed to answer their objections, when I have said 
something concerning joining in prayer with Concernlng 
others. Those that pray together with one ^2? in 
accord use not only to concur in their spir- Wlth others * 
its, but also in the gesture of their body, which we 
also willingly approve of. It becometh those who 
approach before God to pray, that they do it with 



174 A KB8UA8IV1 TO VNITY. 

■></ Icneee, and with their heads uncovcrt<1, which is 
our practice. 

But here ariseth a controversy, Wh 
<»bj. l ' to Jain with i by those act rn %s of 

rtj u'}<<> :, not 10 

/ the Spirit, n 
We answer, Not at all; and fur our testimony in 
Aiw this tiling, we have Buffered not a little. 

For when it hath fallen out, that either accidentally, 
Th e rc.-i,on or to witness against their worship, we have 
H£ y j been present during the same, and have 

pr " :> not found it lawful for us to bow with tliem 

thereunto, they have often persecuted us, not only 
with reproaches, hut also with strokes and eruel 

beatings. For this cause they used to BCCUSC us of 
pride, profanity, and madness, as if we had no re- 
spect or reverence to the worship of Chdj and as if 
we judged none could pray, or were heard of God, 
but ourselves. Unto all which, and many more re- 
proaches of this kind, we answer briefly and mod 
ly, That it suffices us that we are found so doing, 
neither through pride, nor madness, nor profanity, 
but merely lest we should hurt our con* i&UXM ; the 
reason of which is plain and evident : for since our 
V and doctrine oblige us to believe that the 
pPOffert of those who themselves confess they are v<>t 
toted by ti - rit are abominations, how can we 
with a sate conscience join with them ? 

If they urge, That this is the height of uncharitable- 
obj. i. | and arr /, as if loss 

always is fray by the Spbr , but they never ; a* 

h r </< r, ioed by pray U tit im>t 

if tfu Spirit y and that they wen never actuated by i( y see* 






t*# ait** u*>j jutkr *** v# mmm *J tkt ty mnt 

Mmnqi '• • > m$Hkdtm I - ■ .■ Mg y wan** 

< *0 mmwf tkam ; 

kpom and tmrnnd d wft ' u* bmH to ynj *■ 

rttOtkx> tf 
htffiqg fcMNfti' t**4sjj die; d</t> im*<; ttMMlfoi to 
pf»v ju Mrti T*a*U t ** wbkfc 

titm* U*rj ctokwuittt to p fritboot ibe 

. tp»idaf mndm 
Mvo w m mud pria» <m*& wj 

Mill if tli-r;, IK, UiUtflJ . ail'- jfttCtMS&Ll ttoi 



mkI v 

it tbej pray i 
^mmmdmd u* 




•asod* to them, v» <i :, r ri»njy ; aiUiuu^L now/ 
*u«y and darkiMw* . :berei 

■JMlblg tbtf H0ti ii. >: Ui'; ftj.:rr. ; yet if it r:.u:. - 
^ar that C fnrlmwwiinifip did concur 

*<& a occordiaj; we 

•bouK jiu *)»o; bat ibis* ir run:, l«t 

Ihi '.!«-;■ r: 4 , . :,.. cnrfbn*d :l tbab M* priaci- 
pfe. And ttltiiou^b thii* iinim iiart; 
•imi t nenflrtliekr mo confirmed 1 author 

bat mai 



176 A PERSUASIVE TO UNITY. 

vinced thereof have embraced this part before other 
truths, which were easier, and, as they seem to some, 
clearer. Among whom is memorable of late years 
Alexander Skein, a magistrate of the city of Aberdeen, 

a man very modest, and very averse from giving of- 
fence to others, who nevertheless being overcome by 
the power of Truth in this matter, behooved for this 
cause to separate himself from the public assemblies 
and prayers, and join himself unto us; who also 
gave the reason of his change, and likewise succinct- 
ly* hut yet substantially, comprehended this contro- 
versy concerning worship in some short questions, 
which he offered to the public preachers of the city, 
and which I think meet to insert in this place. 

Somcques- ^ WkeAST Of TlOt should Oft <lCt of G OtV S 

siclVpr^ worship be gone about without the motions, 
p^acVe ^ leadings, and actings of the Holy Spirit? 
Aberdeen. c^ jj ^ motions of the Spirit be necessary 

to every particular duty, whether should it beicaitcdupon, 
that all our acts and words may be according as he gives 
utterance and assistance f 

3. Whether every one that bears the name of a Chris- 
tian, or professes to be a Protestant, hath such an 
uninterrupted measure thereof that he may, without wait- 
ing, go immediately about the duty f 

4. If there be an indisposition caul unfitness at some 
times for such exercises, at bast as to the spiritual and 
1"''L'J performance thereof % whether ought they to be per* 

formed in tluit case, and at that time ? 

5. If any duty be gone about, \inder pretence that it is 
in obedience to the external command, without the spiritual 

Ufe ami motion necessary^ whether such a duty thus p r- 
formed can in faith be expected to be accepted of Gfod, and 



Com i :k\in<» W0R8HIP. 177 

not rath* r n ekoned as a bringing of strcu before the 

I -^ | at b at by tin u*. «h *• 

■of and acquired parts, and not by the 

.„/ ,/» ej^ Mr Holy Qhost, which was 

typified by the fire thai came down from heaven, which 

8itme the sacrifice,and no other t 

6. Whether duties gone about in the mete strength of 
natural and enquired parts, whether m public or private, 
be not as really, upon the matter, an image of man's in- 
vention as the popish worship, though not so gross in the 
outward appearance? And therefore wh th r it be not as 
reed superstition to countenance any worship of that na- 
ture, as it is to countenance popish worship, tho' tJu re be 
a difference in the degree ? 

7. Whether it be a ground of offence or just scamlal to 
countenance the worship of those whose professed principle 
it is neither to speak for edification, nor to pray, but as 
the Hobj Ghost shall be pleased to assist them in some 
measure less or more ; without which they rather choose 
to be silent, than to speak without this influence ? 

Unto these they answered but very coldly and 
faintly, whose answers likewise long ago he refuted. 

Seeing then God hath called us to his spiritual 
worship, and to testify against the human We 
and voluntary worships of the apostasy, if 
we did not this way stand immovable to in g forGod - 
the truth revealed, but should join with them, both 
our testimony for God would be weakened and lost, 
and it would be impossible steadily to propagate this 
worship in the world, whose progress we dare neither 
retard nor hinder by any act of ours; though there- 
fore we shall lose not only worldly honor, but even 
our lives. And truly many Protestants, through their 

12 



must 
not lose 
our witness- 



178 A PS&0UABIV1 TO I'MTY. 

HB8teadine88 in this thing, for politic ends complying 
with the Popish abominatioriSyhhve greatly scandalized 
their profession, and hurt the Reformation ; as ap- 
peared in the example of the Elector of Saxony ; 
who, in the convention at Aiigsburgk, in 
idai the year 1530, being commanded by the 
unts. Emperor Charles the Fifth to he present at 
the mass, that he might carry the sword before him, 
according to his place; which when he justly scru- 
pled to perform, his preachers taking more care for 
their prince's honor than for his conscience, per- 
suaded him that it was lawful to do it against his 
conscience. Which was both a very bad example, 
and great scandal to the Reformation, and displeased 
Secondly, inaiiv ; as the author of the History of the 

Objections " , m 

again t tpir- ( bUTWU 07 IrerU. Ill lllS first 000 K, Well OD- 

ilu.il prayer * 

answered. serve*. But now I hasten to the objections 
of our adversaries against this method of praying. 

§ XXV. First; They object, That if such particu- 

Objection I. far injl'hmus //', /V need/ill f<> OUtWard OCtS of 

worship, then they should also be needftdto inward acts, 
to wit) 'It sir, and latie to God. But this is absurd 
Therefore also that from whence it follows. 

I answer ; That which was said in the state of the 
Answer. <'<,,</,*<>>•< rsy cleareth this; because, as to th 
genera] duties, there never wants an influence, so long 
as the day ni' a man's visitation lasteth ; during which J 
time Go I is always m ar to him, and wn stling with him 
by his Spirit, to turn him to himself; so that it' he do 
hut stand still, and cease from his evil thoughts, the 
Lord is near to help him, fcc. But as to the outward 
acts of prayer, they need a more special motion and 
influence, as hath been proved. 



00KCXR1ONG W0R8HIP. 179 

Secondly; They object, That it might be also alleged, 
that mm ought not to do moral duties, as ckflr otj** 
dren to (heir parents, nun to do right to their neigh* 

/><>r pt the Spirit move tin m to it. 

I answer; There ifl a great difference betwixt 
these general duties betwixt man and man, Answer. 

and the particular express arts of worship towards 
God: the one is merely spiritual, and commanded 
by God to be performed by his Spirit; the other an- 
swer their end, as to them whom they are immedi- 
ately directed to and concern, though done from a 
mere natural principle of self-love ; even as beasts 
have natural affections one to another, and therefore 
may be thus performed. Though I shall not deny, 
but that they are not works accepted of God, or 
beneficial to the soul, but as they are done in the 
fear of God, and in his blessing, in which his chil- 
dren do all things, and therefore are accepted and 
blessed in whatsoever they do. 

Thirdly; They object, That if a wicked man ought 
not to pray without a motion of the Spirit, be- obj. 3. 
cause his prayer would be sinful ; neither ought he to plow 
by the same reason, because the plowing of the Prov. xxi. 4 . 
wicked, as well as his praying, is sin. 

This objection is of the same nature with the for- 
mer, and therefore may be answered the Answer. 
same way ; seeing there is a great difference betwixt 
natural acts, such as eating, drinking, sleeping, How acts nf 
and seeking sustaiance for the body (which feSSn^e 
things man hath in common with beasts) and Splnts * 
spiritual acts. And it doth not follow, because man 
ought not to go about spiritual acts without the Spirit, 
that therefore he may not go about natural art* with- 



ISO A PERSUASIVE TO UNITY. 

out it. The analogy holdfl better thus, and that for 
the proof of our affirmation, That as man for the 
going about natural acts needs his natural spirit; bo 
to perform spiritual acts he needs the Spirit of God. 
That the natural acts of the wicked and unregene- 
rate are sinful, is not denied; though not as in them- 
selves, but in bo for as man in that state is in all 
things reprobated in the sight of God. 

Fourthly ; They object, That ic irked men may, ac- 
obj. 4 . cording to this doctrine, forbear to pray for 
years together, alleging, they icant a motion to it. 

I answer ; The false pretences of wicked men do 
Answer. nothing invalidate the truth of this doc- 
trine ; for at that rate there is no doctrine of Christ, 
which men might not set aside. That they ought not 
to pray without the Spirit, is granted ; but then they 
That wicked ou ght to come to that place of watching, 
STiSra? where they may be capable to feel the Spir- 
spirit e to it's motion. They sin indeed in not j^rayuig ; 
pray " but the cause of this sin is their not watch- 

ing : so their neglect proceeds not from this doctrine, 
but from their disobedience to it; seeing if they did 
pray without this, it would be a double sin, and no 
fulfilling of the command to pray: nor yet would 
their prayer, without this Spirit, be useful unto them. 
And this our adversaries are forced to acknowledge 
in another case: for they say, It is a duty incumbent 
on Christians to frequent the sacrament of the Lord's 
Slipper, as they call it; yet they say, No man ought to 
take it unworthily : yea, they plead, that such as find 
themselves unprepared, must abstain; and therefore 
do usually excommunicate them from the table. Xow, 
though according to them it be neooeeary to partake 



nra woehhip. 1-1 

of this sacrament; yet it fa aho necessary that Ufa 

that do it, do fi them* , lost Ufa 

and drink their own condemnation: and though 

they reckon it them to forbear, yet they 

account it more sinful for them to do it without this 
examination. 
Fifthly; They object Acta viii. 22, where Pel 
Simon Magna,! obj. 5. 

ray; from thence inferring, T ckednu 

pray. 
I answer ; That in the citing of this place, as I 
have often observed, they omit the first and Answer. 
chiefest part of the verse, which is thus, A tt viii. 22, 
pent therefore of this thy I The sorcer- 

" cr may pray, 

pray \s the t I of thm *** 

may be for : so here he bids him penuncc 

first 1\ Xow the least measure of true repent- 

ance cannot be without somewhat of that inward re- 
tirement of the mind which we speak of: and in- 
deed where true repentance goeth first, we do not 
doubt but the Spirit of God will be near to concur 
with, and influence such to pray to and call upon God. 

And Lastly; They object, That many obj. 6. 
prayers begun 5 rit have pre d ; 

and that V kol rm 

found accCj , as Ahab's : 

This objection was before solved. For the acts of 
God's compassion and indulgence at some Answer, 
times, and to some perspns, upon singular extraor- 
dinary occasions, are not to be a rule of our actions. 
For if we should make that the measure of our obe- 
dience, great inconveniences would follow; as is 
evident, and will be acknowledged by all. Next* 



1S2 A PERSUASIVE TO UNITY, 

We do not deny, but wicked men are sensible of tlie 
motions and operations of God's Spirit oftentimes, 
before their day be expired; from which they may 

at times pray acceptably; not as remaining alto- 
gether wicked, but as entering into piety, from 
whence they afterwards foil away. 

§. xxvi, As to the sing'mg of psalms , there will 
in. not be need of any long discourse ; for that 
pm1b». the case is just the same as in the two for- 
mer of preaching and prayer. We confess this to be 
a part of God's worship, and very sweet and refresh- 
ing, when it proceeds from a true sense of God's 
love in the heart, and arises from the divine influ- 
ence of the Spirit, which leads souls to breathe forth 
a sweet either a sweet harmony, or words suitable 

harmonious . »•*_• i i i i 

wand to the present condition ; whether they be 

words formerly used by the saints, and recorded in 
scripture, such as the Psalms of David, or other 
words; as were the hymns and songs of Zachar 
tiaSy Simeon, and the blessed Virgin Mary. But as 
But formal f° r the f° nilil l customary way of singing, it 
^Jjjy hath no foundation in scripture, nor any 
m senpture. g r0UU( i \ n t rue Christianity i yea, besides 

all the abases incident to prayer and preaching, ithath 

this more peculiar, that oftentimes great and horrid 
lies are said in the sight of God : for all manner of 
Pn.fane wicked, profane people take upon them 
p.ivuis to personate trie experiences and condi- 
refuted tions of blessed David; which are not 
only false, as to them, but also as to some of more 
sobriety, who utter them forth : as where they will 
edng sometimes, Psalm xxii. 14, — My heart is like 
wax, it is melted in the midst of my bowels : and verse 
15, My strength is dried up like a potsherd, and my 



WORSHIP. 

tongue cleareth to my jaws ; and thou hast broughtmei*- 
to the dust of death : a: m vi. 6, I mm weary 

with my groaning, all tie night mm I ^>* : 

I water my co admu re, which 

those that speak kn be false, as I m. A 

sometimes will confess just after, in tl. 
that they are g - oppor those 

virtues, which but just before they have asser 
thems<: a Who an flint 

And 
singing doth more pleas* 

than the pure ears of the 1 ~o abhor- ing 

and h 

That singing then th -im no 

.1 thai PURE in the heart oven 

in and by which, I 
il songs and hgmns I 
the L rd, accof Gag : A the ap 

But as to their artificial music, either by 4,*^^ 

:imen'-. we mmKm 

have neither nor prec r it in the N 

-tament. 

§ XX V IT. But Las:> ; T . eat a^ 5 of 

this true iror J y which we profess an 

tic^ :n ma. 

or in". Ihef needed 

pomp, 

XT i 

be : a spiritual and hea- ■■■■ ^ 

venly nature : and therefore too simple and con- 
tempt; I the natural mind and will off man, that 
hath d _ : :de in it, because he finds no 

room there for his imaginations and inventions, and 
:he oppo: itify his outward and 

carnal so that t" m - : 



184 A PERSUASIVE TO UNITY. 

not likely to be long kept pure without the power; 
for it La of itself so nuked without it, that it hath 
nothing in it to invite and tempt men to dote upon 
it, further than it is accompanied with the power. 
imai Whereas the worship of our adversaries, 
esadC being performed in their own walls, is self- 
pleasing, as in which they can largely exercise their 
natural parts and invention: and so (as to most of 
them) having somewhat of an outward and worldly 
splendor, delectable to the carnal and worldly senses, 
they can pleasantly continue it, and satisfy them- 
selves, though without the Spirit and power; which 
they make no ways essential to the performance of 
their worship, and therefore neither wait for, nor 
expect it. 

§ XXVIII. So that to conclude, The worship, 
The worship preaching, praying and singing, which we 
(junkers. plead for, is such as proeccdeth from the Spirit 
of Grod y and is always accompanied icith its influence, 
being begun by Us motion, and carried on by the power 
and strength thereof; and so is a worship purely spiritu- 
al: such as the scripture holds forth, John iv. 23, 24. 
1 G>r. xiv. 15; JSph. vi. 18, &c. 

But the worship, preaching, praying and singing, 
Ouradver- whirh our adversaries plead for, and which 

sarics wor- . . T . 7 • 7 • 7 7 7 

ship. we oppose, is a worship which is both begun, 

carried on, and concluded in man's own natural will and 
strength, without the motion or influence of God's Spirit, 
which they judge they need not wait for ; and therefore 

may be truly j>< rformed, both as to the matter and manner, 
by the wickedest of men. Such was the worship and 

coin oblations which God always rejected, as appears 

from Ida, lxvi. 3. Jd\ xiv. 12.&,c.;Isa.i. 13;/Ver. xv. 
29; John ix. 31. 



THE 

ANARCHY OF THE RANTERS, 

AND OTHER LIBERTINES, 



THK 



HIERARCHY OF THE ROMANISTS, 

AND OTHER PRETENDED CHURCHES, 

EQUALLY REFUSED AND REFUTED, IN A TWO-FOLD APOLOGY. 

FOR THE CHURCH AND PEOPLE OF GOD, CALLED, 

IN DERISION, QUAKERS; 

Wherein 
they are Vindi- 
cated from those that 
accuse them of disorder and 
confusion on the one hand, and 
from such as calumniate them with tyranny 
and imposition on the other : showing, that as the 
true and pure principles of the Gospel are restored by 
their testimony ; so is also the ancient apostolic order of 
the church of Christ re-established among them, and settled 
up,on its right basis and foundation. 

* BY ROBERT BARCLAY. 



Phil. ii. 3. " Let nothing be done through strife or vain glory ; 

but in lowliness of mind let each esteem another better than 

themselves, 
Heb. xiii. 7. "Remember them that have the rule over you, 

who spoke u?ito you the word of God, whose faith follow." 



CONTENTS 



Section I. The Introduction and Method of this 
Treatise. 

Section II. Concerning the Ground and Cause of 
this Controversy. 

Section III. Whether there be any Order or Gov- 
ernment in the Church of Christ. 

Section IV. Of the Order and Government we 
plead for. 

Section V. In what cases, and how far this Gov- 
ernment extends. 

Section VI. How far this Government extends in 
matters Spiritual and purely Conscientious. 

Section VII. Concerning the Power of Decision. 

Section VIII. How this Government altogether dif- 
fereth from the Oppressing and Persecuting 
Principality of the Church of Rome, and other 
Anti-Christian Assemblies. 
The Conclusion. 



PREFACE TO THE READER. 



Such is the malignity of man's nature in his fallen 
state, and so averse is he from walking in the straight 

7 -O > 

and even path of truth, that at every turn he is in- 
clinable to lean either to the right hand or to the 
left; yea, such as by the work of God's grace in 
their hearts, and powerful operation of his Spirit, 
have obtained an entrance in this way, are daily mo- 
lested, and set upon on all hands ; some striving to 
draw them the one way, some the other: and if 
through the power of God they be kept faithful and 
stable, then are they calumniated on both sides; each 
likening or comparing them to the worst of their 
enemies. 

Those that are acquainted with the holy Scrip- 
tures, may observe this to be the lot of the saints in 
all ages ; but especially those, whose place it hath 
been to reform and restore the ruins of the house of 
God, when decayed, or any considerable time have 
been liable to such censures : hence those that set 
about repairing of the walls of Jerusalem, were ne- 
cessitated to work with the one hand, and defend 
with the other. 

Christ is accused of the Jews as a Samaritan ; and 
by the Samaritans quarrelled with for being a Jew. 
The Apostle Paul is whipped and imprisoned by the 
Gentiles, and upbraided with being a Jew, and teach- 



188 A PERSUASIVE TO UNITY. 

Ing their customs; the same Paul is haled and ready 
to be killed by the Jews, for breaking the law and de- 
filing the temple with the Gentiles. The like hath 
also befallen those faithful witnesses, and messen- 
gers, whom God has raised up in this day to witness 
for his truth, which hath long been in a great mea- 
sure hid; but now is again revealed, and many 
brought to be witnesses of it, who thereby come to 
walk in the light of the Lord. 

This people thus gathered, have not wanted those 
trials, that usually accompany the church of Christ, 
both on the right hand and on the left, each charac- 
terising them in such terms, as they have judged 
would prove most to their disadvantage. From 
whence (as the testimony of the false witnesses 
against their Lord did not agree, neither do these 
against us) some will have us to be foolish, mad 
creatures; others to be deep, subtil politicians ; some 
John Owen to be illiterate, ignorant fellows; others to 
whh g so S much be learned, cunning Jesuits under a mere 
that^houl'h vizard : divers professors will have us to be 
against w in only pensioners of the Pope, undoubtedly 
we wi'n not Papists : but the Papists abhor us as here- 

understand it. . . - . _ . 

And Thomas tics ; sometimes we area disorderly, con- 

Danson about ., 

the same fused rabble, leaving every one to do as 

time accuses m. 

us of being they list, against all good order and govern- 

Jesmts sent J ° ° ° 

bom abroad meiit i at other times we are so much for 

under this ' 

vizard. order, as we admit not men to exercise the 

liberty of their own judgments. Thus are our rep- 
utations tossed by the envy of our adversaries; 
which yet cannot but have this effect upon sober- 
minded people, as to see what malice works against 
us; and how these men, by their contradictory as- 



PEBVAC1 TO TH1 KKADKU. 1S9 

scrtions concerning us, save us the pains, while they 
refute one another. 

True it is, we have labored to walk amidst these 
extremities; and upon our appearing fot the truth, 

we have found things good in themselves abused on 
both hands : for such has always been the work of 
an apostasy, to keep up the shadow of certain truths ; 
that there-through they might shelter other evils. 
Thus the Jews made use of the law and the prophets 
to vindicate their abuses ; yea, and to crucify Christ : 
and how much many Christians abuse the Scriptures 
and the traditions of the apostles, to uphold things 
quite contrary to it, will in the general be readily 
acknowledged by most. 

But to descend more particularly : there be two 
things especially, both of which in their primitive 
use were appointed, and did very much contribute 
towards the edification of the Church : the one is, 

1. The power and authority which the apostles 
had given them of Christ, for the gathering, build- 
ing up, and governing of his Church ; by virtue of 
which power and authority they also wrote the holy 
Scriptures. 

2. The other is, that privilege given to every 
Christian under the gospel, to be led and guided by 
the Spirit of Christ, and to be taught thereof in all 
things. 

Now, both these in the primitive Church wrought 
effectually towards the same end of edification ; and 
did (as in their nature they may, and in their use 
they ought to do) in a good harmony very well con- 
sist together : but by the workings of Satan and 
perverscness of men, they are made to fight against 



100 A NOLfiUABIVfl TO UNITY. 

and destroy one another* For on the one hand the 
authority and power, that resided in the apostles, 
while it is annexed and entailed to an outward ordi- 
nation and succession of teachers, is made use of to 
cloak and cover all manner of abuses, even the 
I of idolatry and superstition. For by virtue 
of thii »n, these men claiming the like in- 

fallibility, that was in the apostle- ugh they be 

str; 3 to any inward work, or manifestation of 

the Spirit in their hearts,) will needs oblige all oth 
to acquiesce and agree to their conclusions, however 
different from, or contrary to, the truths of th< : t- 
pel; and yet for any to call such conclusions in 
question, or examine them, is no less than a heinou3 
heresy, deserving death, \c Or while the revela- 
tion of God's mind is wholly bound up to th 
things already delivered in the Scripture if God 

has spoke his last words there to his people ;) we are 
s<>^ put with our own natural understandings to 

Tame. Dar- x c 

ham, a noted debate about the meaning of it, and forced 

man rr c 

thcPresby. to inter]. ret them not as they plainly speak. 

. in his L ■ L - L 

exposition k u t according to the analogy of a certain 

upon the D 

revdauons. f a ith made bv men, not so much contrived 
to answer the Bcriptu S xipturee are strain- 

ed to vindicate it ; which, to doubt of, is also count- 

rving no less than ejection out of our 
native country, and to be robbed of the common aid 
our nativity cntitb And on this hand,' 

may boldly say , both Papists and Protestants haye 

itly gi 

tlie other hand, some are so great pretenders 
to inward in and revelation- of the Spirit, that 

there | wild, which they will 



m 191 

not cloak with it ; and so macfa are they for 

own mind, as can admit of no 

llowship and community, nor of tliat 

1 order and discipline, which the church of Christ 

• er was nor can be without. This gives an 01 
door to all libertinism, and brings great reproach to 
the Christian faith. And on this hand have foully 
fallen the German Anabaptists, so called, John of 

den, Knipperdolling, &c, (in case these monstrous 
things committed by them be such as they are rela- 

. ) and some more moderate of that kind have been 
found among the people of England, called Rante 
as it is fame, the people called Quakers have been 
branded with both of these extremes, it is as true, it 
hath been and is their work to avoid them ; and to 
be found in that even and good path of the primitive 
church, where all were (no doubt) led and acted by 
the Holy Spirit; and might all have prophesied one 
by one; and yet there was a subjection of the pro- 
phets to the spirits of the prophets. There was an 
authority some had in the church, and yet it was for 
edification, and not for destruction : there was an 
obedience in the Lord to such as were set over ; and 
a being taught by such, and yet a knowing of the 
inward anointing, by which each individual was to 
be led into all truth. The work and testimony the 
Lord has given as is, to restore this again, and to set 
both these in their right place, without causing them 
to destroy one another. To manifest how this is ac- 
complished, and accomplishing among us, is the bu- 
siness of this Treatise ; which, I hope, will give some 
satisfaction to men of sober judgments, and impar- 
tial, and unprejudicate spirits : and may be made 



192 A PERSUASIVE TO UNITY. 

useful in the pood hand of the Lord, to confirm and 
establish Friends against their present opposers; 
which is mainly intended and earnestly prayed for 
by 

ROBERT BARCLAY. 

T,<c )7l)i ■/ lit.-. 9,11, mo., 1674. 



THE ANARCHY OF THE RANTERS,&c. 



SECTIOX I. 

I 

THE INTRODUCTION AND METHOD OF TIIIS TREATISE. 

After that the Lord God in his own appointed 
time had seen meet to put an end to the Theendof 
dispensation of the law, which was deliver- £££5ng d 
ed to the children of Israel by the ministry ff^ffg*? 
of Moses; through and by whom he did recited - 
communicate unto them in the wilderness from 
Mount Sinai divers commandments, ordinances, ap- 
pointments, and observations, according as they are 
testified in the writings of the law ; it pleased him 
to send his own Son, the Lord Jesus Christ, in the 
fulness of time ; who having perfectly fulfilled the 
law and the righteousness thereof, gave witness to 
the dispensation of the gospel. And having ap- 
proved himself, and the excellency of his doctrine, 
by many great and wonderful signs and miracles, he 
scaled it with his blood; and triumphing over death, 
(of which it was impossible for him to be held,) he 
cherished and encouraged his despised witnesses, 
who had believed in him, in that he appeared to them 
after he was raised from the dead ; comforting them 
with the hope and assurance of the pouring forth of 
his Spirit, by which they were to be led and ordered 
in all things; in and by which he was to be with 
them to the end of the world, not suffering the gates 
of hell to prevail against them. By which Spirit 

come upon them, they being filled, were emboldened 

13 



194 A PERSUASIVE TO UNITY. 

to preach the gospel without fear: and in a short 
time thousands were added to the church; and the 

multitude of them that believed were of one heart 
and of one soul, and great love and zeal prevailed, 
and there was nothing lacking for a season. 

lint all that were caught in the net, did not prove 
good and wholesome fish; some were again to be 
The divers ras t }n ^° that ocean, from whence they were 
t s h r u\verc cm drawn ; of those many that were called, all 
apostle thc proved not chosen vessels fit for the Mas- 
ter's use ; and of all that were brought in- 
to the great supper, and marriage of the King's son, 
there were that were found without the wedding gar- 
ment. Some made a show for a season, and after- 
wards fell away ; there were that drew back ; there 
were that made shipwreck of faith, and of a good 
conscience; there were not only such as did back- 
slide themselves, but sought to draw others into the 
same perdition with fhemselves, seeking to overturn 
their &ith also; yea, there were that brought in 
damnable heresies, even denying the Lord that 
bought them. And also of those members that be- 
came not wholly corrupt, (for some were never again 
restored by repentance,) there were that were weak, 
and sickly, and young; some were to be fed with 
milk, and not with strong meat; some were to be 
purged, when the old leaven received any place ; and 
BOme to be cut off for a season, to be shut out (as it 
were) of the camp for a time, until their leprosy 
were healed, and then to be received in again. 

Moreover, as to outwards, there was the care of 

The order la ^ ir P oor j °f t ' u ' widow, of the fatherless, 

Sjg* rf of the strangers, &c. Therefore the Lord 

ootwardi JesxiB Christ, who is the head of the body, 



NVKUNixc TBXTB DISCIPUKB. 105 

the Church, ( for the Church is the body of Christ, 
and 1 lie saints are the several members of that body,) 
knowing in his infinite Wisdom, what was needful 

for the good ordering and disposing all things in 
their proper place, and for preserving and keeping 
all things in their right station, did, in the dispensa- 
tion and communieation of his holy Spirit, minister 
unto every member a measure of the same Spirit, 
yet divers according to operation, for the edification 
of the body ; some apostles, some teachers, some 
pastors, some elders : there are old men, there are 
young men, there are babes. For all are not apos- 
tles, neither are all elders, neither are all babes ; yet 
are all members : and as such, all have a sense and 
feeling of the life of the body, which from the head 
flows unto all the body as the ointment of Aaron's 
beard unto the skirts of his garment ; and every 
member has its place and station in the body, so long 
as it keeps in the life of the body ; and all have need 
one of another : yet is no member to assume another 
place in the body, than God has given it : nor yet to 
grudge or repine its fellow member's place ; but to 
be content with its own : for the uncomely parts are 
no less needful than the comely ; and the less hon- 
orable than the more honorable : which the apostle 
Paul holds forth in 1 Cor. xii., from veTse 13 to 30. 
Now the ground of all schisms, divisions or rents 
in the body is, w T hen as any member as- 
sumes another place than is allotted it; or of^ntTand 
being gone from the life and unity of the 
body, and losing the sense of it, lets in the mur- 
murer, the eye that watches for evil, and not in 
holy care over its fellow members ; and then, instead 



106 A PERSUASIVE To UNITY. 

Of coming down to judgment in itself, will stand up 
and judge its fellow member-, yea, tho whole body, 
of those whom God lias set in a more honorable and 
eminent place in the body than itself. Such suffer 
not the word of exhortation ; and term the re- 
proofs of instruction, (which is the way of life,) im- 
position and oppression, and are not aware how far 
they are in the things they condemn others for; 
while they spare not to reprove and revile all their 
fellow members : yet, if they be but admonished 
themselves, they cry out as if their great charter of 
gospel liberty were broken. 

Now, though such, and the spirit by which they 
btil are acted, be sufficiently seen and felt by 
of that spirit, thousands, whose hearts God has so estab- 
lished, as they are out of danger of being entangled 
in that snare ; and w T ho have power and strength in 
themselves to judge that spirit, even in its most 
subtil appearances ; yet there are who cannot so well 
withstand the subtilty and seeming sincerity some 
such pretend to, though in measure they have a 
sight of them ; and others, that cannot so rightly 
distinguish between the precious and the .vile ; and 
some there are that through weakness and want of 
true discerning, may be deceived, and the simplicity 
in them betrayed for a season ; as it is written, wv \vith 
fair speeches and smooth words they deceive the 
hearts of the simple." 

Therefore having, according to my measure, re- 
ceived an opening in my understanding as to these 
things, from the light of the Lord, and having been 
for some time under the weighty sense of them, I 
find at this instant a freedom to commit them to 



CONCERNING TRUE DISCIPLINE, 107 

writing, for the more universal benefit and edifica- 
tion of the Church of Christ 

Mow, for the more plain and clear opening and 
understanding of these things, it is lit to ; 
sum up this Treatise in these following *«**<* 

neral heads, to be considered of j 
J. First, From whence the ground and cause of 
this controversy is, the rise and root of it. 

II. Secondly, Whether there he now any order and 

government in the Church of Christ. 

III. Thirdly, What is the order and government 
which we plead for. In what cases, and how 
far it may extend. In whom the power deci- 
sive is ? And how it diftereth, and is wholly 
another, than the oppressing and persecuting 
principality of the Church of Rome, and other 
anti-christian assemblies. 



SECTION II. 
CONCERNING the ground and cause of this con- 
troversy. 

AVhen as the Lord God by his mighty power be- 
gan to visit the nations with the dawning The first 
of his heavenly day, (for thus I write unto a^^f^L 
those that have received and believed the Lo^de 1 !* 
truth,) and that he sent forth his instru- scribed - 
ments, whom he had fitted and prepared for his work, 
having fashioned them not according to the wisdom 
and will of man, but to his own heavenly wisdom 
and counsel, they went forth and preached the gos- 
pel in the evidence and demonstration of the Spirit : 
not in the enticing words of man's wisdom; but in 



appo;< 



AM 

*■****> rd* 

and Ultimo 

- 
an. rds 

men, but as 

:' . •.., they tVI: :V.i ir so:;> * ..-* .:. and th» aeoeptable 
day begam t a in a n thor 

\ to n 

Iv r ! P cc ? 

.*oh liber :1m flask, or will S 

used i method : tl 

as thui 

transgressor 
e zealous professor toot* t! 
N 

:u\ at tfct 

1 to tl, 
and plant 

D ? T 
.-»: w ild reafl 
os, saying, I intil I In? ai 

•u^ht 
:i the: 1 hold 



TRUE 

all 

irit, 

pOMM 

I 

. 

of I 

we 
I . a 
in n. W 

and h all t; 

but 

ire obedieu 

\n the 

. 

ed not 

anri : thes* 

mony p ^np 

flttB it, in the aa were *•- 

ingeni. rdly pr 

ag in the c mdati 

gan to be ihaken ; ar ere 

awakened. . in the 

LTave* of .-in, ;. 

idolatry of all • i many ^ 

brought in from tl nd 



200 A PERSUASIVE TO UNITY. 

the truth whs received by thousands with great 
cheerfulness and a readiness of mind; and the feet 
of those were beheld to be beautiful upon the moun- 
tains, that brought the glad tidings of these good 
things. And great lowliness and simplicity of heart 
was upon such that were newly convinced of the truth, 
and deep humiliation of spirit, and subjection to the 
power, both in themselves, and in those who were 
over them in the Lord, and had gathered them into 
the truth. 

But as it was in the gatherings of old, so it also 
fell out in this day; all kept not their first love : as 
among those thousands which Moses led out of 
Egypt, and carried through the lied Sea, who had 
sung praises to God upon the banks of salvation, 
many carcasses fell in the wilderness; some who 
B murmured and longed to return again to 

;:n<i- O ^ 

the ilesh-pots of Egypt; and some for opposing and 
contradicting the servant, and servants of the Lord, 
whom the Lord had made use of to lead them out 
of bondage, in saying"ye take too much upon you. 
Hath the Lord indeed only spoken by Moses ? Hath 
He not spoken also by us?" And as among these 
multitudes, which were gathered by the apostles, 
there were many, who continued not faithful to the 
end ; some returned back again with the sow to the 
puddle, after they were washed; some embraced the 
,,ti,,n presentworld: some again separated them- 
selves, being sensual and without the Spirit, de- 
spising dominion, and speaking evil of dignities; 
their mouths speaking great swelling words, being 
puffed up, and not abiding in those things, which 
they Were taught of the apostles; so it is to be la- 



KNINO TROT DISCIPLHU 201 

mented, that among those many thousands, whom 
the ap and evangelists whom (Jod raised up m 

this day (for the gathering of his Beed and people 
out of spiritual Egypt and Babylon into his pare 
light and life) did bring forth and gather, there are 
that have fallen upon the right hand and the left, 
me are turned back again into Egypt, running 
into the same excess of lust and riot, from whence 
they were once purified and redeemed, Some could 
not l>ear the reproach of the Cross of Christ; and 
were by and anon offended in him : some could not 
bear the tribulations, sufferings, and persecutions, 
which came for the truth's sake; and the seed in 
them was soon scorched with the heat of the day. 
And some not abiding in subjection to the truth in 
themselves, were not contented with that place and 
station in the body, which God had placed them in; 
but became vainly puffed up in their fleshly minds, 
intruding into those things which they have not seen : 
and would needs be innovators, given to 

, t • i t • t i • i Innovators 

change, and introducing new doctrines and causing di- 
practices, not only differing, but contrary 
to what was already delivered in the beginning- 
making parties, causing divisions and rents, stum- 
bling the weak, and denying, despising and reviling 
the apostles and messengers of Christ, the elders of 
the Church, who loved not their lives unto death, 
but through much care and travel, and watchings 
and whippings, and bonds, and beatings, in daily 
jeopardy, gathered us by the mighty power of God 
in the most precious truth. Yet in all this there 
hath nothing befallen us, but that which hath been 
the ancient lot of the Church of Christ in the prim- 
itive times. 



202 A PERSUASIVE TO UNITY. 

Now he that wafl careful for his Church and 
^ m people in old times, hath not been wanting 

The C.orxl * i a 

to ue iii our day: but as lie lias again re- 
h , is Btored the truth unto its primitive integ- 

cburcta aim x ° 

^ rity and simplicity, and as lie has delivered 

our understandings from these false doctrines and 
principles, which prevailed in the apostasy; so he 

hath not gathered us to he as sheep scattered without 
a shepherd, that every one may run his own way, 
and every one follow his own will, and so to he as a 
confused mass or chaos without any order ; but he, 
even the Lord, hath also gathered and is gathering 
us into the good order, discipline and government of 
his own Son the Lord Jesus Christ: therefore he 
hath laid care upon some beyond others, who watch 
for the souls of their brethren, as they that must 
give account. 

There are then fathers, that have begotten us unto 
Christ Jesus through the gospel, of whom we ought 
t<> he followers, and to remember their ways, which 
be in Christ. There are then fathers and children, 
instructors and instructed, elders and young men, 
The sevemi yea, and babes ; there are that cannot cease, 

stations in the ^ 

church, i. but must exhort, instruct, reprove, con- 
16. demn, judge; or else, for what end gave 

Christ the gifts mentioned Ephes. iv. 11, 12 ? and 
how are the saints perfected? and the body of 
Christ edified of those, who came under the cogni- 
zance, and as it were, the test of this order and gov- 
ernment ? I may chiefly sum them up in three sorts 
(though there be divers others little subdivided 
species <^ them.) 

The first is, those that turn openly back to the 



c<>wnuNiN<; TRU1 DISCIPLINE 203 

world again, through finding the way of truth too 
narrow. These have no1 been capable to 
do as any considerable hurl ; for being as 
salt, that has lost its Bavor, thej mpstiy aiKJ ~ 
prove a stink among those to whom they go : and T 
never knew any of them, thai proved any ways 
Bteadable to those, to whom they go. I iin<l other 
professors make but small boast of any proselytes 
that get out from among us; I hear little of their 
proving champions for the principles of others 
against us. And, indued, for the most part they 
lose all religion with the truth : for I have heard 
some of them say, that if over they took on them to 
he religious, they would come back again to the 
Quakers, &c. 

Secondly, Those who through unwatchfulness, the 
secret corruption of their own hearts, and 
the mysterious or hidden temptations of the repenting 
enemy, have fallen into his snares; and so 
have come under the power of some temptation or 
other, either of fleshly lusts, or of spiritual wick- 
edness ; who being seasonably warned by those that 
keep their habitation and faithful overseers in the 
Church, have been again restored by unfeigned re- 
pentance : not kicking against the pricks : but have 
rejoiced that others watched over them for their 
good ; and are become monuments of God's mercy 
unto this day. 

Thirdly,* Such, who being departed from their first 
love and ancient zeal for the truth, become 3 Sdfsc a 
cold and lukewarm ; and yet are ashamed {JJJJIJSso^e 
to make open apostasy, and to turn back °w° B « 
again, so as to deny all the principles of truth, they 



204 A PBB8UA8IVB TO VXITY. 

having had already such evidence of clearness upon 
their understanding; yet not keeping low in their 
own habitations, l>ut being puffed up, and giving 
way to the restless imaginations of their exalted and 
wondering minds, fell out with their brethren; 
cause divisions; begin to find fault with every thing, 
and to look at others more than at themselves ; with 
swelling words to talk of and preach up a higher 
dispensation, while they are for from living up to 
the life and perfection of this present; like unto 
such, who said, " we will not have this man to rule 
over us:'' ery out of formality and apostasy, be- 
cause they are not followed in all things; and if they 
be reproved for their unruliness, according to the 
good order of the Church of Christ, then they cry 
out, " breach of liberty, oppression, persecution! w r e 
will have none of your order and government; wo 
are taught to follow the light in our consciences, 
and not the orders of men." Well of this hereafter; 
but this gave the rise of this controversy ; which leads 
me to that, which I proposed in the second place. 



section in. 

WHETHBB THERE BE NOW TO BE ANY ORDER OR GOVERN- 
MENT IN THE CIIURCII OF CIIRIST. 

In answer to this proposition, I meddle not at 
this time with those, that deny any such thing as a 
Church of ChrUt; I have reserved their plea to an- 
other place. Neither need I be at much pains to 

Chmch order prove the affirmative, to wit: " that there 

and gov e r n - 

ted. ought to be government and order in the 
Church of Christ," unto the generality of our op- 



RNING TEUI DISCIPLINE, 205 

posers, both Papists and Protestants, who readily 
confess and acknowledge it, and have heretofore 

blamed us for want of it. Though now some of 
them, and that of the highest pretenders, are become 
unreasonable, as to accuse as ior the use of it; 
improving it so for as they can, to our disadvantage; 
for Bach is the blindness of partial envy, that where- 
as the supposed want of it was once reckoned 
heretical, now the present performance of it is count- 
ed criminal. 

These, then, to whom I come to prove this tiling, 
are such, who having cast off the yoke of the cross 
of Christ in themselves, refuse all subjection or gov- 
ernment; denying, that any such thing ought to be, 
afl disagreeing with the testimony of truth ; or those, 
who not being so willful and obstinate in their 
minds, yet are fearful or scrupulous in the matter, 
in respect of the dangerous consequences, they may 
apprehend such a thing may draw after it. 

For the clearing then as well the mistakes of 
the one, as answering the cavils of the other, I judge, 
the truth of these following assertions will sufficiently 
prove the matter ; which I shall make no great diffi- 
culty to evidence. 

First, That Jesus Christ, the king and Reason i. 
head of the Church, did appoint and ordain, that 
there should be order and government in it. 

Secondly, That the Apostles and Primitive n 

Christians, when they were filled with the Holy 
Ghost, and immediately led by the Spirit of God, 
did practice and commend it. 

Thirdly, That the same occasion and nc- m. 

cessity now occurring,which gave them opportunity to 



20G A PERSUASIVE TO UNITY. 

exercise that authority; the Church of Christ hath 

the same power now as ever, and are led by the 
same Spirit into the same practices. 

Aa to the first, I know, there are pome that the 
very name of a church, and the very words of order 
and government, they are afraid of. Kow this I 
The abuse suppose hath proceeded, because of the great 
Bakesnot hypocrisy, deceit and oppression, that hath 

void the true ** * ' ** 

"^ been cloaked with the pretence of these 

things; hut why should the truth be neglected be- 
cause hypocrites have pretended to it ? The right in- 
stitution of these things, which have been appointed 
and ordained of God, must not, nor ought not to he 
despised, "because corrupt men have ahused and per- 
verted them. I know not any thing that hath been 
more ahused and perverted in the whole world, than 
the name of Christian; shall we then renounce that 
honorable title, because so many thousands of wicked 
men, yea antichrists, have falsely assumedit to them- 
selves ? The man of sin hath taken upon him to sit 
in the temple of God, as God; yet we must not 
therefore deny, that God is in his temple. If the 
synagogue of Satan assumed the name of the Church 
of Christ, and hath termed her oppression and 
violence, the power and authority thereof ; therefore 
must not the Church of Christ audits authority be 
exercised, where it truly is according to his mind? 
Thifl I prefix to warn all to beware of stumbling 
at things, which are innocent in themselves; and that 
we may labour to hold the steady, even path of 
truth, without running in either of the extremes. 
For that Jesus Christ did appoint order and govern- 
ment to he in the Church, is very clear from his 



►HCHMTCNG Tun: MseiPLixi:. 207 

plain words, Matt xviii. 16-18; verse 15s "More- 
over, if tli v brother shall trespass against dmnaioidet 

x ° appointed by 

thee, to tell him his fault between thee and (Sn*«d 

the form 

him alone; if he shall hear thee thou hast *■»£ 
gained thy brother;" ver, 16: "But if lie will not 
hoar thee, then take with thee one or two more, that 
in the mouth of two or three witnesses every word 
may he established ;" ver. 17: u And if he shall neg- 
lect to hear them, tell it unto the church : but if he 
neglect to hear the church, let him be unto thee as 
an heathen man, and a publican;" ver. 18 : " Verily, 
I say unto you, whatsoever ye shall bind on earth, 
shall be bound in heaven; and whatsoever ye shall 
loose on earth, shall be loosed in heaven." From 
which scripture it doth manifestly and evidently fol- 
low, First, That Jesus Christ intended, i. 
there should be a certain order and method in His 
Church in the procedure toward such as transgress. 
Secondly, That he that refuseth to hear two, 2. 
is become more guilty (as hardened) than in refusing 
to hear him that first reproved alone. Thirdly, That 
refusing to hear the judgment of the Church, 3 . 
or whole assembly, he doth thereby exclude himself, 
and shut out himself from being a member; and is 
justly judged by his brethren, as an heathen and a 
publican. 

And lastly, that the Church, gathering or 4. 

assembly of God's people, ha3 power to examine and 
call to account such, as appearing to be among them, 
or owning the same faith with them, do transgress ; 
and in case of their refusing to hear, or repent, to 
exclude them from their fellowship : and that God 
hath a special regard to the judgment and sense of 



208 A PBBSUASIVB TO UNITY. 

hie people tlms orderly proceeding, so as to hold 
such bound in heaven, whom they bind on earth, 

and such loosed in heaven, whom they loose on 
earth; I am partly confident that no rational man 
will deny, but that these naturally follow from the 
above-mentioned Scripture; and if there should be 
any found so unreasonable, as to deny it, I could 
prove it by necessary and inevitable consequences : 
which at present, as taking it for granted, I forbear 
to do. If it be reckoned so great a crime to "offend 
one of the little ones," that it were better for him 
than so do, " that a mill-stone were hanged about 
his neck, and he were drowned in the depth of the 
s< la ;" without question, to offend and gainsay the 
whole flock, must be more criminal, and must draw 
after it a far deeper judgment. 

Now, if there were no order or government in the 
Chnrch,what should become of those that transgress ? 
How should they be again restored? Would not 
The end of this make all reproving, all instructing, all 
order. caring for, and watching over one another, 

void and null ? Why should Christ have desired 
them to proceed after this method? Why doth he 
place so much weight upon the judgment of the 
Church as to make the refusing of hearing it to 
draw so deep a censure after it; which he will not 
have to follow the refusing to hear one or two 
apart, though the matter be one and the same ? And 
so as to the substantial and intrinsic truth of the 
thing, there lies the same obligation upon the trans- 
gressor to hear that one, as well as all ; for that one 
adviseth him to that which is right and good, as 
well as the whole ; and they do but homulgate or 



CONCERNING TBUH DISCIPLINE 209 

confirm that, which that one hath already asserted ; 
yel Jesua Christ who is the author of order, and nol 
of confusion, will not have a brotheV cut off, or re- 
puted a publican, for refusing to hear one or two, 
l)ut for refusing to hear the Church, And if it he 
objected, " that the Church of Rome, and objection, 
all other false churches, make use of this Scripture, 
and cover their persecution, and cruelty, and oppres- 
sion by it ; and thou sayest no more than they say :" 
I answer; I suppose no man will be so unreasonable 
as to affirm, that the Church of Rome abusing this 
Scripture, will make it false in itself; but how we 
differ in our application of this Scripture, shall he 
spoken of hereafter. I am not now claiming right 
to this power, as due to us, (that is reserved for 
another place,) but this, I say, is that, which I now r 
aver to be manifest from the Scripture testimony, and 
to he in itself an uncpiestionable truth, "that Jesus 
Christ intended there should be order and govern- 
ment in his Church;" wdiich is the thing at present 
in hand to be proved ; which if it be so really true, 
(as it cannot be denied,) then I hope it will ajso 
necessarily follow, that such, who really and truly 
are the Church of Christ, have right to exercise this 
order and government. 

Secondly ', That the apostles and primitive Reason n. 
Christians did practice order and government, we 
need but read the history of the Acts, of 
which I shall mention a few pregnant, and orckrVac 
undeniablc testimonies, as we may observe ^osticUnd 
in the very first chapter of the Acts, from chHsHnn*- 
versel3 to the end, where, at the very first 
meeting the apostles and brethren held together 

14 



210 A PERSUASIVE TO UNITY. 

after the ascension of Christ, they began orderly to 
appoint one to fulfill the place of Judas; it may be 
thought, this was a needless ceremony: yet we 
how th i L<>rd countenanced it. I hope, none will 
s iy, that the apostles' appointing of these two men, 
or of him, upon whom the lot did not fall, contra- 
dicted their inward freedom, or imposed upon it; 
but both agreed very well together; the one in the 
will and movings of God in appointing, and the 
other in the same in submitting to their appointment. 
Moreover, after they had received the Holy Ghost, 
in distribu. you may read, Aets vi.,so soon as there was 

lions for the . , , , 

poor. an opportunity, now they wisely gave or- 

der -concerning the distribution to the poor, and 
appointed some men for that purpose. So here was 
order and government, according to the present ne- 

wity of the case: and the Lord God was well 
pleased with it, and the word of God increased, and 
the number of the disciples multiplied in Jerusalem 
greatly. Might they not have said then, as somo 
say now, we will give our charity to whom we see 
cause; and we will take no notice of your appoint- 
ments and orders ? Whether would God have ap- 
proved of such, yea, or nay? 

Thirdly^ When that the business of circumcision 
fell in, whether it was fit or not to circumcise the 
Gentiles? We see, the apostles saw not meet to 
sutler every one to follow their own minds and wills : 
they did not judge, as one confusedly supposeth, 
w ml in ^ iat ^ lls difference in an outward exercise 
would commend the unity of the true faith : 
nay, they took another method. It 18 said expressly, 
Acts xv. 16: k ' And the apostles and elders came to- 



CONCERNING VBU1 DI8CIPLIKB. 211 

gether to consider of this matter;" and after then 
had been much disputing about it (no doubt then, 

there were here diversities of opinion and judg- 
ments) and the apostles and elders told their indHfcrenoa 

judgments, and came also to a positive con- occurnnii - 
elusion. Sure, some behooved to submit, else they 
should never have agreed. So those that were the 
elders gave a positive judgment; and they were bold 

to say, that it pleased not only them, but the Holy 
Ghost. By all which it doth undeniably appear, 
that the apostles, and primitive saints, practiced a 
holy order and government among themselves : and 
I hope, none will be so bold as to say, they did these 
things without the leadings of the Spirit of God, 
and his power and authority concurring, and going 
along with them. 

And that these things were not only singular 
practices, but that they held it doctrinally, The apostles 
that is to say, it was doctrine, which they concerning 
preached, that there ought to be order and church, 
government in the Church, is manifest from these 
following testimonies: 1 Cor. iv. 15, 16, 17. (15:) 
" Though you have ten thousand instruc- i C or. iv. 
tors in Christ, yet have ye not many fathers ; I5, l ' I7 ' 
for in Christ Jesus I have begotten you through the 
gospel." (16:) " Wherefore, I beseech you be ye 
followers of me." (17:) " For this cause have I sent 
unto you Timotheus, who is my beloved son, and 
faithful in the Lord; who shall bring you into re- 
membrance of my ways, which be in Christ, as I 
teach every where in every Church." Here the 
apostle Paul is very absolute: First, In that he de- 
sires them to be followers of him. Secondly ', In that 



212 A PERSUASIVE TO UNITY. 

he Bends a teacher, yea, a minister, and eminent 
bishop or overseer of the Church, for to put them in 

mind of his ways, which he in Christ, as lie taught 

in every Church. No doubt, there were apostates, 
and dissenting spirits in the Church of Corinth, that 
gave Paul occasion thus to write, as lie testifies in 
the beginning of the Chapter, how he was judged 
by some of them; lie shows, how they were grown 
high, verse 8: " Now ye are full, now ye are rich, 
ye have reigned as kings without us/' &c. Might 
not these dissenters of the Church of Corinth have 
Dissenting reasoned thus against Paul? Did not this 

reasonings ° 

apin* Paul teach us, at first, to mind the measure 

church 

government. f grace in ourselves, and follow that ? (for 
no doubt, that was Paul's doctrine) but now he be- 
gins to lord it over us, and tells us, we must be fol- 
lowers of him. Might not they have judged the 
beloved Timothy to be far out of his place ? Might 
they not have said, it seems it is not God that moved 
thee, and sent thee here by his Spirit; but lordly 
Paul, that seeks dominion over our faith; it seems, 
thou comest not here to preach Christ, and wish us 
to be followers of him, and of his grace in our 
hearts; but to mind us to follow Paul's ways, and 
take notice, how he teaches in every Church : we 
are not concerned with him, nor with his messenger, 
nor with none of your orders ; and so forth. Doth 
not this run very plausible? I epiestion not, but 
there was such a reasoning among the apostate Co- 
rinthians ; let BUefe as are of the same kind among us, 
examine seriously, and measure their spirits truly 
thereby. Yea, he goes jret further in the following 
chapter, verses 3, 1. Verse 3: "As absent in body, 



CONCHRNIHG TBU1 DISCIPLHTH, 21f* 

but present in spirit, have judged already, as though 

I were present, concerning him that hath I(orv 
so done this deed." Verse 4: " In the nam. \ Uc 

of our Lord Jesus Christ, when ye are t^m^t 
gathered together, and my spirit with the dmrch - 
power of our Lord Jesus Christ," &c. 

Would not one think this to have been a very 
presumptuous word ? And yet who dare offer to 
condemn it ? From all which I shall shortly observe, 
that it seems, it was judged no inconsistency nor 
contradiction, to be followers of the grace in them- 
selves, to be persuaded in their own hearts, and also 
to be followers of the apostle Paul and of his ways ; 
because his ways and example was no other, than 
the Spirit of God in themselves would have led them 
to, if they had been obedient. Therefore, he found 
it needful to charge them positively to follow him, 
without adding this reason. 

Next, the great argument the apostle uses to per- 
suade them hereunto, upon which he mainly insists, 
because he had begotten them into the truth : " Ye 
have not many fathers ; for in Christ Jesus I have 
begotten you through the gospel ; where- As 
fore I beseech you, be ye followers ofme." fathers. 
So he makes that as the cause ; which the same 
apostle also in his expostulation with the Galatians, 
putting them in mind, how he preached the gospel 
to them at first, and chapter iv. verse 15 : u Where is 
then the blessedness ye spake of? For I bear you 
record, if possible, ye would have plucked out your 
own eyes, and given them unto me." We see then, 
that the Lord hath, and doth give such, whom he 
hath furnished, and sent forth to gather a people 



214 A PERSUASIVE TO UNITY. 

unto himself, care and oversight over that people ; 
, yea. and a certain authority in the power 

— and over- j > j l 

seers. over them to bring them back to their duty, 

when they stray at any time; and to appoint, yea, 
_ To bc and command such things, as are needful 
obeyed. f or peace, and order, and unity's sake; and 
that there lies an obligation upon such, as are so 
gathered, to reverence, honor, yea, and obey such as 
are set over them in the Lord. For saith the same 
apostle, 2 Cor. ii. 9: " For to this end also did I 
write, that I might know the proof of you, whether 
you be obedient in all things." And chapter vii. ver. 
13, 15: " Yea, and exceedingly the more joyed we 
for the joy of Titus, because his spirit was refreshed 
by you all." Verse 15. " And his inward affection 
is more abundant toward you, whilst he remembereth 
the obedience of you all, how with fear and trem- 
bling ye received him." 

Now this will not at all infer, as if they had been 
r.etmvinss implicitly led of old ; or that such as hav- 
ottheenemy. i nl r the same authority to exercise it now, 
BOUffht dominion over their brethren's faith, or to 
force them to do any thing beyond, far less contrary 
to what the Lord leads us to do by his Spirit; but 
we know (as they did of old) that the enemy lies 
near to betray under such pretences. And seeing in 
case of difference the Lord hath, and doth, and will 
reveal his will to his people, and hath and doth raise 
up members of his body, to whom he gives a dis- 
cerning, and power and authority to instruct, reprove, 
yea, and command in some cases; those that are 
faithful and low in their minds, keeping their own 
places, and minding the Lord, and the interest and 



IRNING TRU1 DISCIPLINE 21f> 

good of his truth in tl 10 general over all, shut out 
themurmurer: and the Spirit of God leads Tbemu*. 

x ( mum t 

them to have unity, and concur with their out - 
brethren. ]>ut such as arc heady and high-mind- 

ed, are inwardly vexed, that any should lead 
or rule, but themselves; and bo it is the high thing 

in themselves, that makes them quarrel with 
others for taking so much upon them : pretend- 
ing a liberty, not sinking down in the seed to be 
willing to he of no reputation for its sake. Such, 
rather than give up their own wills, will study to 
make rents and divisions, not sparing the flock; but 
prostrating the reputation and honor of the Thc honor 
truth even to the world, minister to them ^2Sed 
an occasion of scorn and laughter, to the by dlvlslons - 
hardening them in their wuckedness and atheism. 

Besides these scriptures mentioned, I shall set 
dowm a few of many more, that might be instanced 
to the same purpose. 

Ephes. v. 21: " Submitting yourselves one to 
another in the fear of God." scriptures 

tm *i •• c\ ~r • i t -i ^ or su bmis- 

rhiL n. 3: " Let nothing be done through si ° n 
stnfe or vain erlorv, but in lowliness of mind nessof mind; 

c •* and esteem 

let each esteem others better than them- of the breth- 
ren. 

selves." 

Verse 29. "Receive him therefore in the Lord 
with all gladness, and hold such in reputation. 7 ' 

And iii. 17. "Brethren, be followers together of 
me ; and mark them, which walk so, as ye have us 
for an ensample." 

And iv. 9. " Those things, which ye have both 
learned, and received, and heard, and seen in me, 
do: and the God of peace shall be with you." 



21G A PER8UASIVB TO UNITY. 

OoL ii. 5. k ' For though [ be absent in the flesh, 

yet am I with yon in the Spirit, joying and behold- 
ing your order, and the steadfastness of your faith in 

Christ." 

1 Thess. v. 12. " And we beseech you, brethren, to 
know them, which labor among you, and are over 
you in the Lord, and admonish you." 

Verse 13. " And to esteem them very highly in 
love, for their works' sake ; and be at peace among 
yourselves." 

Verse 14. " Now we exhort you, brethren, warn 
them that are unruly, comfort the feeble-minded, 
support the weak, be patient toward all men." 

2 Thess. ii. 15. " Therefore, brethren, stand fast, 
and hold the traditions, which ye have been taught, 
whether by word, or our epistle." 

2 Cor. x. 8. " For though I should boast some- 
what more of our authority (which the Lord hath 
given us for edification, and not for your destruc- 
tion) I should not be ashamed." 

Now though the Papists greatly abuse this place, 
as if hereby they could justify that mass of supersti- 
tion, which they have heaped together; yet except 
we will deny the plain scripture, we must needs be- 
lieve, there lay an obligation on the Thessalonians 
to observe and hold these appointments, and no 
doubt, needful institutions, which by the apostles 
were recommended unto them: and yet who will 
say, that they ought or were thereby commanded to 
do any thing contrary to that which the grace of 

God in their hearts moved them to? 

2 Thess. iii. 4. u And we have confidence in the 
Lord touching you, thai ye both do, and will do the 
things, which we command you." 



ooNommra ram msciplinb. 217 

Verse 6. ik Now we command you, brethren, in 
the name of our Lord Jestos Christ, that ye withdraw 

yourselves iVoin every brother that walketh disor- 
derly, and not after the tradition, which he received 
of us." 

What more positive than this? and yet the apos- 
tle was not here any imposer. And yet Thcamhor _ 
further, verse 14: " And if any man obey ciL'V™ 
not our word by this epistle, note that man, im t >osltlun - 
and have no company with him, that he may be 
ashamed." 

Thus, Heb. xiii. 7:" Remember them, which have 
the rule over you, who have spoken unto you the 
word of God, whose faith follow, considering the 
end of their conversation." 

Verse 17 : " Obey them, that have the rule over 
you, and submit yourselves; for they watch for your 
souls, as they that must give account : that they may 
do it with joy, and not with grief; for that is un- 
profitable for you." 

Jude 8 : " Likewise also these filthy dreamers 
defile the flesh, despise dominion, and speak evil of 
dignities." 

I might at length enlarge, if needful, upon these 
passages; any of which is sufficient to prove the 
matter in hand : but that what is said, may satisfy 
such, as are not wilfully blind and obstinate. For 
there can be nothing more plain from these testi- 
monies, than that the ancient apostles and primitive 
Christians practiced order and government in the 
Church; that some did appoint and ordain Thepnmi- 

. -. . i -, the Chris- 

ccrtain things; condemn, and approve cer- dans' order 
tain practices, as well as doctrines by the th^chuVch? 



218 A PBB8UA8IY1 To UNITY, 

Spirit of God : that there lay an obligation in point 
of duty upon others to obey and submit: that this 
was no encroachment, nor imposition upon their 
Christian liberty; nor any ways contradictory to 
their being inwardly and immediately led by the 
Spirit of God in their hearts: and lastly, that such 
as are in the true feeling and sense, will find it their 
places to <>bey, and be one with the Chureh of Christ 
in such like cases : and that it is such, as have lost 
their sense and feeling of the life of the body, that 
dissent and are disobedient under the false pretence 
of liberty; so that thus it is sufficiently proved, what 
I undertook in this place. 

Thirdly ) I judge, there will need no great argu- 
R— on in. mentfl to prove, the people of God may and 
do well to exercise the like government upon the 
very like occasion. For even reason may teach us, 
that what proved good and wholesome cures to the 
distemper of the Chureh in former ages, will not 
now (the very like distempers falling in) prove hurt- 
ful and poisonable ; especially if we have the testi- 
mony of the same Spirit in our hearts, not only al- 
lowing us, but commanding us so to do. It is mani- 
fest (though we are sorry for it) that the same 
Distempers occasions now fall in; we find, that there 

of the < hurch 

reqw" are that have eaten and drunken with us at 

Cure now, as 

ofoia. the table of the Lord, and have been sharers 

of the same spiritual joy and consolation, that af- 
terwards fall away. "We find, to our great grief, 
that some walk disorderly, and some are pulled up, 
and strive to sow division, laboring to stumble the 
weak, and to cause offences in the Church of Christ : 
what then is more suitable and more Christian, than 



ffOIRNING TEUH DISCIPLINE. 

to follow the footsteps of the flock) and to labour and 
travel for the good of the Church, and for the re- 
moving of all that is hurtful; even as theholyapos- 
tles, who walked with Jesus, did before as! If 
there be such that walk disorderly now ; must they 
not be admonished, rebuked and withdrawn from, 
as well as of old I Or is Bueh to be the condition of 
the Church in these Latter times, that all iniquity 
must go unreproved? Must it be heresy or oppi 
sion to watch over one another in love ? to take care 
of the poor ? to see, that there be no corrupt, no de- 
filed members of the body, and carefully andGhris- 
tianly deal with them, for restoring them, if possi- 
ble? and for withdrawing from them if incurable ? 
I am persuaded, that there are none, that look upon 
the commands of Christ and his apostles, the prac- 
tice and experience of the primitive Church and 
saints, as a sufficient precedent to authorize a prac- 
tice now, that will deny the lawfulness or useful- 
ness hereof: but must needs acknowledge the neces- 
sity of it. But if it be objected as some objection, 
have done, do not you deny, that the Scripture is the 
adequate rule of faith and manners ? and that the 
commands or practices of the Scripture are not a 
sufficient warrant for you now r to do any thing, with- 
out you be again authorized, and led unto it by the 
same Spirit? and upon that score, do you not for- 
bear some things both practiced and commanded by 
the primitive Church and saints ? 

Well, I hope, I have not any thing weakened this 
objection, but presented it in its full vigor and 
strength; to which I shall clearly and distinctly an- 
swer tints ; 



2C0 A PERSUASIVK TO UNITY. 

First, Seasons and times do not alter the nature 
Tim.c.u^ an( l substance of things in themselves: 

1 imcs niter C* * 

of C ii!m^s ncss though it may cause things to alter, as to 

commanded. t ] ]C use f u lnesS, or uo t usefulness of them. 

xmdhf) Things commanded and practiced at 
certain times and seasons fall of themselves, when 
as the cause and ground, for which they were com- 
manded, is removed ; as there is no need now for 
the decisions about circumcision, seeing there are 
none to contend for it ; neither as to the orders con- 
cerning things offered to idols, seeing there is now 
no such occasion ; yet who will say, that the com- 
mand enjoined in the same place, Acts xv. 20, "to 
abstain from fornication" is now made void? See- 
ing there is daily need for its standing in force, be- 
cause it yet remains as a temptation man is incident 
to ? We confess, indeed, we are against such, as 
from the bare letter of the Scripture, (though if it 
were seasonable now to debate it, we find but few 
to deal with, whose practices are so exactly squared,) 
k to uphold customs, forms or shadows, when the 
use for which they were appointed, is removed, or 
the substance itself known and witnessed; as we have 
sufficiently elsewhere answered our opposcrs in the 
case of water baptism, and bread, and wine, &c. So 
that the objection, as to that, doth not hold; and the 
difference is very wide, in respect of such things ; 
the very nature and substance of which can never 
be dispensed with by the people of God, so long as 
they are in this world; yea, without which they 
could not be his people. For the doctrines and fun- 
dament -1 principles of the Christian faith, we own 
and believe originally and principally, because they 



ooNOBumra tbub discipline, 221 

are the trutlis of God ; wherennto the Spirit of ( i<>d 
in oar hearts hath constrained oar understandings to 

obey and submit. In tin' second place, we are greatly 

confirmed, strengthened, and comforted in the joint 

stimony of our brethren, the apostles and The joint 

disciples of Christ, who by the revelation STSE™ 
of the same Spirit in the days of old he- tetnith^d 
lieved, and have left upon record the same hearts! 1 oar 
trutlis ; so we having the same spirit of faith, accord- 
ing as it is written, "I believed, and therefore have L 
spoken;" we also believe, and therefore we speak. 
And we deny not, but some, that from the letter 
have had the notion of these things, have thereby in 
the mercy of God received occasion to have them 
revealed in the life; for we freely acknowledge, 
(though often calumniated to the contrary,) that 
whatsoever "things were written aforetime were 
written for our learning; that we through patience 
and comfort of the Scriptures may have hope." So 
then I hope, if the Spirit of God lead me now unto 
that which is good, profitable, yea, and absolutely 
needful, in order to the keeping of my conscience 
clear and void of offence towards God and man; 
none will be so unreasonable as to say, I ought not 
to do it, because it is accv)rding to the Scriptures. 
Nor do I think it will savour ill among any serious, 
solid Christians, for me to be the more confirmed 
and persuaded, that I am led to this thing by the 
Spirit, that I find it in myself good and useful ; 
and that upon the like occasions, Christ commanded 
it, and the apostles and primitive Christians prac- 
ticed and recommended it. 

Now seeing it is so, that we can boldly say with 



222 A PERSUASIVB TO UNITY, 

a good conscience in the flight of God, that the same 
Spirit which leads us to believe the doctrines and 

principles of tlic truth, and to hold and maintain 
them again, after the apostasy, in their primitive 
and ancient purity, as they were delivered by the 
apostles of Christ in the holy Scriptures; I say, 
that the same Spirit doth now lead us into the like 
holy order and government to be exereised among 
us, as it was among them, being now the like occa- 
sion and opportunity ministered to us; therefore 
what can any Christianly or rationally object against 
it? For that there is a real cause for it, the thing 
a real cause itself speaketh ; and that it was the prae- 

for the same % 

order. tice () f the saints and church of old, is un- 

deniable. What kind of ground then can any such 
opposers have (being such, as scrupling at this, do 
notwithstanding acknowledge our principle) that 
this were done by imposition or imitation, more than 
the belief of the doctrines and principles? Seeing 
as it is needful to use all diligence to convince and 
persuade people of the truth, and bring them to the 
belief of it, (which yet we cannot do, but as truth 
moves and draws in their hearts,) it is also no less 
needful, when a people is gathered, to keep and pre- 
serve them in unity and love, as becomes the Church 
of Christ; and to be careful, as saith the apostle, 
' that all things be done decently, and in order ;' and 
that all that is wrong be removed, according to the 
method of the gospel ; and the good cherished and 
encouraged. So that we conclude, and that upon 
very good grounds, that there ought now, as well as 
heretofore, to be order and government in the Church 
of Christ. 



OONCBBNING IRUB DISCIPLINE. 228 

That which now cometh to be examined hokiiil 
in Che third place is, 

/•' • \ What is the order and government l 
we plead foi 

8 idly. In what cases, and how fiurit 2^3 
may extend? And in whom the power decisive isi 

Thirdly, How it differeth, and is wholly another 
than the oppressive and persecuting principality of 
the church of Borne, and other anti-christian as- 
semblies. 



SECTION IV. 

OF THE ORDER AND GOVERNMENT WHICII WE TLEAD FOR. 

It will be needful then, before I proceed to describe 
the order and government of the church, to consider, 
what is or may be properly understood by the church ; 
for some (as I touched before) seem to be offended, 
or at least afraid of the very word, because the 
" power of the church, the order of the church, the 
judgment of the church/' and such like pretences, 
have been the great weapons, wherew r ith Anti-christ 
and the apostate Christians have been these many 
generations persecuting the woman, and warring 
against the man-child. And, indeed, great disputes 
have been among the learned rabbies in the apostasy 
concerning this church, what it is, or what may bo 
bo accounted ? Which I find not my place at pre- 
sent to dive much in ; but shall only give the true 
sense of it, according to truth and the Scripture's 
plain testimony. 

The word church in itself, and as used In the 



224 A PEB8UA6IYB TO UNITY. 



What the 



Scriptures, is no other but a gathering, 
trch company, or assembly of certain people 
rly - called or gathered together ; for so the 
Greek word *Exxhfiia signifies, (which is that the 
translators render church?) which word is derived 
from the verb ' Exxa/Jw, i. e. evoco, I call out of, from 
the root 'Kaliw, roco, I call. Now though the Eng- 
lish word church be only taken in such a sense, as 
people are gathered together upon a religious ac- 
count; yet the Greek word, that is so rendered, is 
taken in general for every gathering or meeting to- 
gether of people : and therefore where it is said, the 
town clerk of the Ephesians dismissed the tumult, 
that was gathered there together, the same Greek 
{<i:»nsit con. word 'Exxhjeiais used Acts xix. 41, arJhjos 
rctb'ExxXytrlaPyhe dismissed the assembly, 
or the church. 

A church then in the Scripture phrase is no other, 
whatnrdig- than a meeting or gathering of certain 
is. people, which, if it be taken in a religious 

sense, as most commonly it is, are gathered together 
in the belief of the same principles, doctrines and 
points of faith, whereby as a body they become dis- 
tinguished from others, and have a certain relation 
among themselves ; and a conjunct interest to the 
maintaining and propagating these principles they 
judge to be right : and therefore have a certain care 
and oversight over one another, to prevent and re- 
move all occasions, that may tend to break this their 
conjunct interest, hinder the propagation of it, or 
bring infamy, contempt or contumely upon it; or 
give such, as on the other hand are or may be band- 
ed together to undo them, just occasion against 
them, to decry and defame them. 



CONCERNING TBUB DISCIPLINE 225 

Now the way to distinguish thai church, gathering, 
or assembly of people, whereof ( Shrist truly h *» ( «» •'•'- 

J , l L ' ' ti.l.M.ish the 

is the head, from bucd as falsely pretend iniechunJi 

1 \ from the 

thereto, is by considering the principles w» 
and grounds upon which they are gathered together, 
the nature of that hierarchy and order they have 
among themselves, the way and method they take to 
uphold it, and the bottom upon which itstandeth; 
which will greatly contribute to clear all mistakes. 

Forasmuch as sanctifieation and holiness is the 
great and chief end among true Christians, which 
moves them to gather together ; therefore the apostle 
Paul defines the church in his salutation to the Co- 
rinthians, 1 Cor. i. 2: "Unto the church of God 
which is at Corinth, them that are sanctified in 
Christ Jesus, called to be saints." So the church is 
such as are sanctified in Christ Jesus, called to be 
saints. 

The power and authority, order and government 
we speak of, is such, as a church, meeting, The 
gathering or assembly, claims towards those care over 
that have or do declare themselves mem- && 
hers, who own, believe and profess the same doc- 
trines and principles of faith with us, and go under 
the same distinction and denomination; whose 
escapes, faults and errors may by our adversaries 
justly be imputed to us, if not seasonably and Chris- 
tianly reproved, reclaimed or condemned. For we 
are not so foolish as to concern ourselves with those 
who are not of us ; far less, who stand in opposition 
to us, so as to reprove, instruct or reclaim them, as 
fellow-members or brethren : yet with a respect to 
remove the general reproach from the Christian 

name, with a tender regard to the good of their im- 

15 



226 A PERSUASIVE TO UNITY. 

mortal soul.-, for the zeal we owe to God's glory, and 
for the exaltation and propagation of his everlasting 

truth and gospel in the earth, we have not been 
wanting with the hazard of our lives to seek the 
BCattered ones, holding forth the living and sure 

foundation, and inviting and persuading all to obey 
the gospel of Christ, and to take notice of his re- 
proofs, as he makes himself manifest in and by his 
light in their hearts. So our care and travel is and 
hath been towards those that are without, that we 
may bring them into the fellowship of the saints in 
light ; and towards those that are brought in, that 
they may not be led out again, or drawn aside, either 
to the left hand, or the right, by the workings and 
temptations oi' the enemy. 

These things being thus cleared and opened, we 
do positively affirm, that we being a people gathered 
together by the power of God (which most if not 
all of those, that arising among ourselves do oppose 
as herein, have acknowledged) into the belief of 
certain principles and doctrines, and also certain 
principles and performances, by which Ave are come 
to be separated and distinguished from others, so as 
to meet apart, and also to suffer deeply for our joint 
testimony; there are and must of necessity be, as 
in the gathering of as, bo in the preserving of us 
;of while gathered, diversities of gifts and ope- 

h. ' ration.- for the edifying of the whole body. 

Eence, fcaith the apostle, 1 Tim. v. 17 k * Let the 

elders, that rule well, be counted worthy oi' double 

honor, especially they who labor in the word and 

doctrine :" and this Ave suppose neither to be popish, 

nor anti-Christian ; let onr opposers say it, aa oft as 

they can, without reckoning tin' apostles surh. 



\< IBNUra TBUH disciplixi:. 227 

Srroruib/ y Forasmuch as all arc not called in the 
same station, some rich, Borne poor; some servants, 
some masters, some married, some unmarried ; some 
widows, and some orphans, and bo forth; it is not 
only convenient, but absolutely needful, that there 
eertain meetings at certain places and times, as 
may best suit the conveniences of such, who may be 
3t particularly concerned in them : where Meeting 

about bua- 

both those that are to take care, may as- ncs9 
semble, and those who may need this care, may come 
and make known their necessities, and receive help, 
whether by counsel or supply, according to their re- 
spective needs. This doth not at all contradict the 
principle of being led inwardly and immediately by 
the Spirit ; else how came the Apostle in —establish, 
that day of the powerful pouring forth of apostk. 
the Spirit of God to set apart men for this purpose ? 
Sure, this was not to lead them from their inward 
guide ; yea, of the contrary it is expressly said, i look 
ye out among you seven men of honest report, full 
of the Holy Ghost and wisdom, whom we may ap- 
point over this business.' Sure,they were not to un- 
dertake a business being full of the Holy Ghost,which 
might import a contradiction to their being led by 
it : so w^e see, it is both fit and suitable to the Apos- 
tle's doctrine, to have meetings about business. Now 
if any should be so whimsical or conceited, as to 
scruple their being at set places and times, though 
these be nothing relative to the essential parts, but 
only circumstances relating to the conveniency of 
our persons, which we must have regard to, so long 
as we are clothed with flesh and blood ; and such 
notionists, as are against this godly care, work far 
more in their vain imaginations, than they reduce to 



228 A PERSUASIVK TO UNITY. 

practice; being like unto such, of whom the Apos- 
tle James testified, who content themselves with Bay- 
ing to the nuked, be clothed; and to the hungry, he 

fed : while they oiler not in the least to minister to 
them those things, which are needful for clothing 

and feeding of them, yet shall we not scruple to 
make it appear, that it is not without very good 
ground, that we both appoint places and times. And 
first, as to the place, I say as before, it is with our 

Convenient bodies we must meet, as well as with our 

places to . . ir> 

meet in.— spirits ; and so of necessity we must con- 
vey our bodies unto one place, that we may speak 
and act in those things we meet for : and that must 
l)i' in some certain place, where all must know where 
to find it; having herein a regard to the conveni- 
ences and occasions of such as meet. Were it fit, 
that those of the Church of Corinth should go do 
their business at Antioch, or the Church of Jerusa- 
lem at Rome? Nay, surely, God hath not given us 
our reasons to no purpose; but that we should make 
use of them for his glory, and the good of our breth- 
ren ; yet always in subjection to his power and Spirit. 
And therefore we have respect to these things in the 
appointing of our meetings, and do it not without a 
regard to the Lord, but in a sense of his fear. And 
so the like as to times, which is no contradicting of 
the inward leading of the Spirit. Else how came 
-nndeon- tn(k Apostle to appoint a time to the Cor- 
timcs'ap? 1 inthians in their contributions, desiring 
*****- them, 1 Cor. xvi. 2, 'To lay by them in 
store upon the first day of the week V Yea, saith 

he, w not thai he gave the same order to the Church 

of < J alalia/ I know not, how any in reason can 

quarrel about Bet times for outward business, it being 



R knim; TRU1 DI8CIPLINB, 

done in a Bui - will, aa all thin a 3 ght 

to be; or else how can rach,aa bo do, but quarrel 
with the Apoetie for tins imposition (at that ra 
upon the Churches I lorinth and Ghdatial 
We appoint no Bet tii r the performance of ti 

rehip of God, bo aa to appoint men to preach and 
pray at such and such set times; though we appoint 
times 'to meet together in the name of the Lord,' 
that we may feel his presence, and he may move in 
and through whom he pleaseth without limitation. 
Which practice of meeting together we are greatly 
encouraged to by the promise of Christ and our own 
I experience ; and also we are severely Reasons for 

. " the contin- 

prohibited to lay it aside bv the IIolv Apos- uance of 

r ■ J J r our said 

tie ; and also on the other hand by the sad practices. 
experience of such, as by negligence or prejudice 
3ake the assemblies of God'fl people; upon many 

of which is already fulfilled, and upon others daily 
fulfilling the judgments threatened upon such trans- 
it r& B ad Heb. x. from verse 23 to the end, 

where that duty is so seriously exhorted to, and the 
contempt of it reckoned a wilful sin, almost (if not 
altogether) unpardonable ; yea, a treading under : 
the Son of God, and a doing despite to the Spirit of 
Grace, which is fulfilled in our day, and proves the 
lamentable fruits of such as have so back-elidden 
anions us. And therefore having so much sfood and 
real ground for what we do herein, together with 
the approbation and encouragement of Christ and 
his Apostles, both by command and practice, we 

9 that both the Alpha and Omega, the foundation 
and cap-stone required) faithfully affirm in good con- 
nee, 'that God hath led aa by his Spirit, both to 
appoint places and times, where we may see the 



2°>0 A PERSUASIVE TO rXTTY. 

fares one of another; and to take care one for an- 
other, provoking one another to love and good 
works.' And our i'aitli and confidence herein can- 
not be staggered by a mere denial in our opposera, 

which no man of conscience and reason will say it 
ought; Beting the thing itself hath such a solid and 
real cause and foundation, so good and suitahle a 
pattern and example, and that it is constantly con- 
firmed to us, both by the testimony of God's Spirit 
in our hearts, and by the good fruits and effects 
which we daily reap thereby, as a seal and confirma- 
tion, that God is well pleased therewith, and ap- 
proveth us in it. 

Having thus far proceeded to show, that there 
ought to be order and government among the peo- 
ple of God; and that that which we plead for, is, 
that there may be certain meetings set apart for that 
end; it is next to be considered, in what cases, and 
how far it may extend. 



SECTION V. 

IX WHAT CASES, AND HOW FAR TnrS GOVERNMENT EX- 

TENDS. AXL> FIRST, AS TO OUTWARDS AM) 

TEMPORALS, 

T shall begin with that which gave the first rise for 
Thcxv.tsi.m tliis order among the apostles ; and I do 
in In verily believe, might have been among the 

first occasions, that gave the like among 
US, and that is, the care of the poor, ^^ widows and 
orphans. Love and compassion are the great, yea, 
and the ehietest marks of Christianity ; hereby shall 
it be known, saith Christ, " that ye are my disciples, 



OONOBBHUTG IRU1 DISCIPLINE. 281 

if ye love one another." And James the apostle 
plaoes religion herein in the first place: T 
"pure religion, (saith he,) and andefiled be- 
fore God and the Father is this, to visit the ***** 
fatherless and widows in their afflictions/ 1 &a For 

this, then, as one main end, do we meet together, 
that enquiry may be made, if there be any poor of 
the household of faith, that need, that they may he 

supplied; that the widows may he taken care of, 
that the orphans and fatherless may he bred up and 
educated. Who will be so unchristian, as to reprove 
this good order and government, and to say it is 
needless ? But if any will thus object, may not the 
Spirit lead every one of you to give to them that 
need ? What needs meeting about it, and such for- 
malities? 

I answer, the Spirit of God leads us so to do ; 
what can they say to the contrary? Nor is this a 
practice any ways inconsistent with being inwardly 
and immediately led by the Spirit; for the Spirit of 
God doth now, as well as in the days of old, lead his 
people into those things which are orderly, and of 
a good report; for he is the God of order, and not 
of confusion ; and therefore the holy apostles judged 
it no inconsistency with their being led by The example 
the Spirit to appoint men full of the Holy ties. 
Ghost and of wisdom over the business of the poor. 
Now if to be full of the Holy Ghost be a qualifica- 
tion needful for this employment ; surely the nature 
of their employment was not to render this so need- 
ful a qualification useless and ineffectual, as if they 
were not to be led by it. 

Moreover we see, though they were at that time 
all filled with the Spirit, yet there w T as something 



232 A PERSUASIVE TO (MTV. 

wanting before this rood order was established. 

There was a murmuring, that some widows were 
ueglected in the daily ministration ; and we must not 
Buppose, the apostles went about to remedy this evil, 
that was creeping into the Church, without the 
counsel of God by his Spirit, or that this remedy 
they were led to, was stepping into apostasy : neither 
can it be so said of us, we proceeding upon the like 
occasion. 

If then it he thus needful and suitable to the gos- 
Contriw pel to relieve the necessities of the poor, 

lions for l i ■ 

the poor. that as there was no beggar to be amonj? 
Israel of old, so far less now; must there not be 
meetings to* appoint contribution, in order to the 
performing these things ? Which is no Other, but 
the giving of a general intimation what the needs 
are ; that every one, as God moves their hearts, and 
hath prospered them, (without imposition, force or 
limitation,) may give towards these needful uses. In 
which case these murmurers at our good order in 
Bach matters, may well think strange at the apostle ; 
how pressingly, how earnestly doth he reiterate his 
desires and provocations, so to speak, in this respect 
to the Corinthians, 1 Cor. xvi. 2. and the 8th and 9th 
chapters of the 2d epistle throughout ! 

Now though he testifies to them elsewhere, that 
they are the temples of the Holy Ghost, and that 
the Spirit of God dwells in them; yet ceaseth he 
not to entreat and exhort, yea, and to give them 
certain orders in this matter. 

Besides all these reasons, which are sufficient to 
convince any unprejudiced man, the secret approba- 
tion of God's Spirit accompanying us in this thing, 
together with the fruits and effects oi it ; which bun- 



BITING TBI i: DISCIPLINE, 288 

dreda can witness to, whose needs have been supplied, 
and themselves helped through divers difficult!* 
and the testimonies of some already, and of many 
more orphans and fatherless children, who have found 

no want either of father Or mother, or *- "' • 

children put 

other relations, through the tender love and 

care of God's people in putting them in trades and 

employments, and giving them all needful education : 

which will make it appear, ore this age pass away, to 

those that have an eye to Bee, that these are not the 

mere doings and orders of men ; hut the work of 
him who is appearing in ten thousands of his saint-, 
to establish not only truth, but mercy and righteous- 
ness in the earth. 

And for that end therefore, in the second place, 
this order reaeheth the taking up and com- Tocom . 

ring of difference-- as to outward things, SSffibo 
which may fall out betwixt friend and %£%? 
friend ; for such things may fall out through aiatlcrs - 
the intricacies of divers affairs, where neither hath 
any positive intention to injure and defraud his 
neighbour, as in many cases might be instanced. Or 
if through the workings and temptations of him, 
whose work is to beset the faithful, and people of the 
Lord, and to engender (so far as he can) strife and 
division among them, any should step aside, as to 
offer to wrong or prejudice his neighbour; we do 
boldly aver, as a people gathered together by the 
Lord unto the same faith, and distinguished from all 
others by our joint testimony and sufferings, that we 
have power and authority to decide and remove 
these things among ourselves, without going to 
others to seek redress. And this in itself hath bo 
much roason, that I cannot tell, if any that are not 



234 A PERStTASIVE TO UNITY. 

wholly prejadicate or obstinate, can blame it. For 
if we be of one mind concerning faith and religion, 

and that it be our joint interest to bring all others 
unto the same truth with us, as supposing them to be 
wrong, what confidence can we have to think of re- 
claiming them, if the truth we profess have not effi- 
cacy, as to reconcile us among ourselves in the mat- 
ters of this world? If we be forced to go out to 
others for equity and justice, because we cannot find 
it among ourselves, how can we expect to invite them 
to come among us, when such virtues, as which still 
accompany the truth, are necessarily supposed to be 
wanting? Should we affirm otherwise, it were to 
destroy the truth and faith, we have been and are 
in the Lord's hand building up : and indeed the 
spirit and practice of such as oppose us herein, hath 
no less tendency. 

Moreover, besides the enforcing and intrinsic rea- 
son of this thing, we have the concurrence, approba- 
tion and comfort of the Apostle's testimony, 1 Cor. 
vi.: ' Dare any of you, having a matter against an- 
other, go to law before the unjust, and not before the 
otfcm. saints?' If it be objected, do you reckon 
all unjust that arc not of you? Think ye all other 
people void of justice? 

I answer, though the Apostle useth this 
potto soto expression. I am persuaded, he did not 

law before 

the unjust, reckon all others unjust, that had not re- 
ceived then the Christian faith. There 
were, no doubt, moral and just men among the 
heathen ; and therefore the same Paul commends the 
nobility of Kestus. He reckons them there unjust 
in respect of the saints, or comparatively with them, 
as SUCh as are not come to the just principle of Qod 



MT.KNINii TKli: DISCIPLINE 235 

in themselves to obey it and follow it : and therefore 
though he accoumta them, who are Least esteemed in 

the Church, capable to deride such matters; yet he 

Buppoeeth it safer to submit to their judgment in such 
eases, though it were by taking wrong, <>r suffering 

wrong, than to go before others to the greater re-J 
proach of the truth. We hope, though many occa- 
sions of this kind have fallen in among us, since we 
have been a people, none have had just occasion to 
decline our judgment. And though some should 
suppose themselves to be wronged ; yet if they 
should go bring their matter before others, we might 
say, as the Apostle saith in the fore-mentioned chap- 
ter, ver. 7. This were thereby a fault in them, and 
would evidence a greater care of some outward con- 
cern, than of the honour and interest of truth : and 
therefore such as have a tender regard that way, 
would rather suffer, what to their apprehensions may 
seem wrong. For in matters, wherein two parties 
are opposite in the case of meum and tuum The case of 

meum and 

it is somewhat hard to please both ; except tuum. 
where the power of truth, and the righteous judg- 
ment thereof reaching to that of God in the con- 
science, hath brought to a true acknowledgment 
him that hath been mistaken, or in the wrong : which 
hath frequently fallen out among us, to the often re- 
freshing and confirming our souls in the certain be- 
lief that Christ was fulfilling his promises among us, 
in restoring judges, as at the first, and counsellors, as 
in the beginning. 

Now suppose, any should be so pettish, or humor- 
ous, as not to agree in such matters to the judgment 
of his brethren, and to go before the unbelievers (for 
though I reckon them not such unbelievers, as the 



236 A PERSUASIVE TO (MTV. 

Gouffbefon heathen of old. because they professa faith 

unbelievers J A 

^'^j^s- i u God and Christ; yet I may safely say, 
dUhonTurio ^ey iire unbelievers as to these principles 
the troth. an( | doctrines which we know are the truth 
of God; and in that sense must be unbelievers as to 

Li in, that so appealeth to them from his brethren), I 
say, such as so do, first commit certain hurt, and evil, 
in staining the honour and reputation of the truth 
they profess; which ought to be dearer to us than 
our lives. And even in that outward matter, for 
which they thus do, they run a hazard, not knowing, 
whether tilings shall carry, as they expect : if they 
lose, they have a double prejudice; if they gain, it 
i- a too dear rate, even with the hurt of truth's repu- 
tation, which their outward advantage cannot make 
up. If, then, it be unlawful to do evil, that good 
may come of it, even a spiritual good; far less is it 
lawful to do a positive evil of so deep a dye, as to 
bring an evil report upon the good land, and give 
the uncircumcised an occasion to rejoice: out of the 
uncertain hope of an outward gain, it is far better to 
sutler loss, as the Apostle very well argues in the 
place above-mentioned. 

Indeed, if there be any such, have been, or appear 
to be of us, as suppose, there is not a wise man 
among as all, nor an honest man, that is able to judge 
betwixt his brethren ; we shall not covet to meddle 
in their matter; being persuaded, that either they, or 
their cause is nought. Though (praises to God) 
among all those that have gone from us, either upon 
one account or other, I never heard, that any were 
so minded towards us; but the most part of them 
..s- having let in the offence oi* some things, or 
persons, have had this unanimous testimony 



OONCERNIHCI TEU1 DISCIPLINE 2:17 

concerning us, that generally we are an honest and 
upright-hearted people. 

I > vir whatever sense our enemies, or apostates have 

of as, who look asquint on the face of truth, and can 
Bee nothing aright in those they love riot, or are pre- 
judicate against ; this we can savin the last place 
(besides the reasons and Scripture above declared) 
that the £00<1 fruits and effects, which daily abound 
to the household of faith, in this, as well as the other 
parts of the government the Lord is establishing 
among us, doth more and more commend it unto us ; 
and confirmeth our hearts in the certain belief of 
that, which we can confidently testify in good con- 
science, that God hath led us hereunto by his Spirit : 
and we see the hand of the Lord herein, which in 
due time will yet more appear; that as through our 
faithful testimony, in the hand of the Lord, that 
antichristian and apostatized generation, the National 
Ministry \ hath received a deadly blow by Prlcsts > 
our discovering and witnessing against their [S^ce?^ 
forced maintenance, and tythes, against j£*WedJ° 
which we have testified by many cruel suf- deadlyb 
ferings of all kinds, as our chronicles shall make 
known to generations to come, so that their kingdom, 
in the hearts of thousands, begins to totter and lose 
its strength, and shall assuredly fall to the ground, 
through truth's prevailing in the earth; so on the 
other hand do we, by coming to righteousness and 
innocency, weaken the strength of their kingdom, 
who judge for rewards, as well as such as preach for 
hire, and by not ministering occasions to those, who 
have heaped up riches, and lived in excess, lust and 
riot, by feeding and preying upon the iniquities and 
contentions of the people. For as truth and. right- 



238 A I»i:UM AS1YE TO I'MTY. 

eousness prevails in tlie earth, by our faithful wit- 
nessing and keeping to it, the nation.- shall come to 
be eased and disburdened of that deceitful tribe of 

•rshy lawyers, (as well as priests) who by their 

in_ • i -n • • • * t 

many tricks, and endless intricacies, have 

nicnt contro- . 

vc^cs. rendered justice, in their method, burden- 

some to honest men, and seek not so much to put an 
end, as to foment controversies and contentions, that 

they themselves may be still fed and upheld, and 
their trade kept up. Whereas by truth's propaga- 
tion, as many of these controversies will die by men's 
coming to be less contentious; so when any differ- 
ence ariseth, the saints giving judgment, without gift 
or reward, or running into the tricks and endl< 
labyrinths of the lawyers, will soon compose them. 
And this is that we are persuaded, the Lord is bring- 
ing about in our day, though many do not, and many 
will not see it; because it is indeed in a way differ- 
ent and contrary to man's wisdom, who are now de- 
spising* Christ in his inward appearance, because of 
the meanness of it; as the Jews of old did him in 
his outward: yet notwithstanding there were some 
then that did witness, and could not be silent, but 
must testify that he was come; even so now are 
there thousands, that can set to their seal, that he 
hath now again the second time appeared, and is ap- 
pearing in ten thousands of his saints ; in and among 
whom (as a first fruits of many more that shall be 
•rcst-.r- gathered) he is restoring the golden age. 

and bringing them into the holy order and 
government of his own Son, who is ruling, and to 

rule in the midst of them, setting forth the counsel- 
lors as at the beginning, and judges as at first; and 

establishing truth, mercy, righteousness and judg- 
ment again in the earth: Amen, Hallelujah! 



I i i;i i; KBCIPLXNB, B8 

Thirdly y These meetings take care in the of 

marriages, that all things be clear; and x Tiltakc 
that there be nothing done in that pro :t,c 

dure, which afterwards may prove to the m " 

judice of truth, or of the parti- ncerned; 
which being an outward thing (that is, acknowl- 
edged in itself to be lawful) of the greatest im- 
portance a man, or woman, can perform in this 
world; and from the sudden, unwary, or disorderly 
procedure whereof, very great snares and re- 
proaches may be cast upon the parlies, and the pro- 
don owned by them; therefore it doth very fitly, 
among other things, when it occurs, come to be con- 
sidered of by the people of God, when met, to take 
care to preserve all things right and savoury in the 
household of faith. We do believe, our adversaries, 
that watch for evil against us, would be glad, how 
promiscuously or disorderly we proceed in this 
weighty matter ; that so they might the more boldly 
accuse us, as overturners of all humane and Chris- 
tian order; but God hath not left us without his 
counsel and wisdom in this thing ; nor will he, that 
any should receive just occasion against us, his 
people; and therefore in this weighty concern, we, 
who can do nothing against the truth, but all for, and 
with regard to the truth, have diverse testimonies 
for the Lord. And — 

First, That we cannot marry with those that walk 
not in, and obey not the truth, as beins; of 

. J . & i. Our testi- 

another judgment, or fellowship; or pre- ™ny 

° ° l A against mar- 

tending to it, walk not suitable and answer- ryingwith 

& 7 unbelievers. 

able thereto. 

Secondly, Xor can we go to the hireling priest. 
priests, to uphold their false, and usurped authority, 
who take upon them to marry people without any 



2 tO A im;k>i Asm-: to imtv, 

command, or precedent for it from the laws of God. 
Lastly, Nor can we suffer any snch kind of mar- 

3 inforbi,!. nag 6 * to pass among as, which either as to 
den deuces. jj 1Q fog^^ f consanguinity, or oth erwise, 
in itself is unlawful, or from which there may be 
any just reflection cast apon our way. 

As to the first two, they being matter of principles 
i. received and believed, it is not mv work 
bdwven. here to debate them; only since they arc 
received and owned as such, (for which we can, and 
have given our sufficient reasons elsewhere, as for 
our other principles,) we ought to care, how any, hy 
walking otherwise, bring reproach upon us. Yet 
not to pass them wholly by, as to the first; besides 
the testimony of the Spirit of God in our hearts, 
(which is the original ground of our faith in all 
things,) we have the testimony of the apostle Paul, 
-. C<>r. vi. 14: "Be ye not unequally yoked to- 
gether/' ftc« Now, if any should think, it were 
much from this scripture to plead it absolutely un- 
lawful in any case, to join in marriage with any, 
(however otherwise sober,) because of their not being 
one with us in all things ; I shall speak my judg- 
ment. To me it appears so ; and to many more who 
have obtained mercy; and we think Ave have the 
Spirit of QocL Bnt whether it be lawful or not, I 
can Bay positively, it is not expedient, neither doth 
it edify; and (as that which is of dangerous conse- 
quence) doth give justly offence to the Church of 
Christ; and therefore, no true tender heart will 
prefer his private love to the good and interest of the 
whole bo ly. 

A- for the second, in that we deny the pri( 

their assumed authority and power to marry, it Lfl 



OOHOBROTNG TBU1 DEBCIPLDOL 241 

tliat which in no wise we can resile from, 
Dor can we own any in the doing of il : il ^JJL 

being apart of our testimony against the ' ,,tl,m ' 
usurpations of that generation, who never yet, that [ 
ever heard of, could produce any Scripture proof or 
example for it. And Beeing, none can pretend con- 
science in the matter, (for they themselves oonf 
that it is no part of the essence of marriage,) if any 
pretending to he among us, should through fear, in- 
terest, or prejudice to the truth, come under and 
how to that image, have we not reason to deny such 
slavish and ignoble spirits, as mind not truth and its 
testimony ? 

lastly, Seeing, if any walking with us, or going 
under the same name, should hastily or dis- Te ^ t 
orderly go together, either being within uSJSfj^" 
the degrees of consanguinity, which the f^uLly*' 
law of God forbids, or that either party ^Zni 
should have been formerly under any tie 
or obligation to others, or any other vast dispropor- 
tion, which might bring a just reflection upon us 
from our opposers ; can any blame us for taking 
care to prevent these evils, by appointing that such 

bo design, make known their intentions to these 
churches or assemblies, where they are most known, 
that if any know just cause of hindrance, it may 
be mentioned, and a timous let put to the hurt, 
either by stopping it, if they can be brought to con- 
descend ; or by refusing to be witnesses and concur- 
red with them in it, if they will not? For we take 
not upon us to hinder any to marry, otherwise than 
by advice, or disconcerning ourselves; neither do 
we judge that such as do marry contrary to our mind, 

that therefore their marriage is null and void in 

16 



242 A PKR81 asm TO UNITY. 

itself, or may be dissolved afterwards; nay, all our 
meddling is in a holy care for the truth. For if the 
thing be right, all that we do, 13 to he witnesses; 
and if otherwise, that we may say for our vindica- 
tion to such, as may upbraid us therewith, that we 
advised otherwise, and did no ways concur In the 
matter: that SO they may bear their own burden, 
and the truth and people of God be cleared. 

Now, I am confident that our way herein is so an- 
whatkind swerable to reason and Christianity, that 
SLSSJHSL none will blame us therefor; except either 
or°ic?of d such, whose irregular and impatient lusts 
cannot suffer a serious and Christian exam- 
ination, and an advised and moderate procedure; 
or Buch, who watching for evil against us, are sorry 
we should proceed so orderly, and would rather we 
should sufter all manner of irregularities and abom- 
inations, that they might have the more to say 
tinst us. But the solid and real reasons we have 
for our way herein, will sufficiently plead for us in 
the hearts of all sober men; and moreover, the tes- 
timony of God's Spirit in our hearts doth abund- 
antly confirm us, both against the folly of the one, 
and the envy of the other. 

Fourthly^ There being nothing more needful, than 
4 . Our care to preserve men and women in righteous- 
!? g ness, after they are brought into it; and also 
L n r s.° nothing more certain, than that the great 

enemy of man's soul seeks daily, how he may draw 
back again, and catch those, who have in some mea- 
sure escaped his snares, and known deliverance 
Prom them; therefore do we also meet together, 
: we may receive an opportunity to understand, 
if .-my have (alien under his temptations, that we may 



OONOBBHINCI IBU1 DISOIPLINB, 248 

restore them again, if possible; or others parade 
them from us. Surely, if we did Dot so, we might 
be justly blamed as such, amoogwhora it were law- 
ful to commit any evil unreprovedj indeed, this were 
to be guilty of that Bfo rtinism, which some have falsely 

used us of, and which hath. been our care all along, 
as became the people of God, to avoid: therefore 
we have sought always to keep the house clean, by 
faithfully reprovingand removing, according to the 
nature of the offence, and the Bcandal following 
thereupon; private things privately, and public 
things publicly. We desire not to propagate hurt, 
and deiile people's minds with telling them such 
things as tend not to edify; yet do we not so cover 
over or smooth over any wickedness, as not to deal 
roundly with the persons guilty, and causing them 
to take away the scandal in their acknowledgment 
before all, to whose knowledge it hath come ; yet 
judge we not ourselves obliged to tell that in Gath, 
or publish that in the streets of Askelon, which 
makes the daughters of the uncireumciscd rejoice; 
or strengthen Atheists and Ranters in their obdured- 
ness, who feed more upon the failings of the saints, 
than to imitate their true repentance. And there- 
fore where we find an unfeigning returning to the 
Lord, we desire not to remember that which the 
Lord hath forgotten; nor yet to throw offences in the 
way of the weak, that they may stumble upon them. 

And therefore I conclude that our caro as to these 
things also, is most needful, and a part of that order 
and government, which the Church of Christ never 
was, nor can be without; as doth abundantly appear 
by divers Scriptures heretofore mentioned. 



244 A PERSUASIVE TO UNITY. 

SECTION VI. 

BOW FAK TIMS GOVERNMENT DOTH EXTKXD IX MATTERS 
Sl'IKITUAL, AND PURELY CONSCIENTIOUS. 

Thus far I have considered the order and govern- 
ment of the church, as it respects outward things; 
and its authority in condemning or removing such 
tilings, which in themselves are evil, as being those, 
which none will readily justify: the necessity of 
which things is such, that few but will acknowledge 
the care and order in these cases to be commendable 
and expedient. 

Now, I come to consider the things of another 
kind, which cither verily are, or are supposed to be. 
matters of conscience, or at least, wherein people 
may lay claim to conscience in the acting or forbear- 
ing of them. In which the great question is, how 
far, in such case, the church may give positive or- 
ders, or rules ? How far her authority reachcth, or 
may be supposed to be binding, and ought to be sub- 
mitted to? For the better clearing and examination 
of which, it will be fit to consider, 

First, Whether the Church of Christ 
have power in any cases, that are matters 
of conscience, to give a positive sentence and decis- 
ion, which may be obligatory upon believers? 

Secondly, If so, in what cases and re- 

Qucsti'.n H. , * -, 

spects she may so do t 
Thirdly, Wherein consists the freedom and lib- 
erty of conscience, which may be exercised 
by the members of the true church diverse- 
ly, without judging one another. 

And lastly, In whom the power decisive 

Question IV. . ' . . • 

IS, in case 01 controversy or contention in 



OONCHBtflNG Tin r: DISOIPtlftB. 245 

puch matters I Which will also lead us to observe 
the vast difference betwixt us ami the Papists, and 
Others in this particular. 

As to the first, whether the ehureh of Christ have 
power in nnv eases, that are matters of 

. * , . . , Question I. 

conscience, to give a positive sentence and 

derision which may be obligatory on believers. 

I answer affirmatively, she hath; and 
shall prove it from divers instances both 
from Scripture and reason. For first, all principles 
and articles of Faith, which are held doctrinally, are 
in respect to those that believe them, mat- Arliclcsof 
ters of conscience. "We know, the Papists JjjJeJJftf 
do out of conscience, (such as are zealous consc,cnce - 
among them) adore, worship and pray to angels, 
saints and images, yea, and to the eucharist, as judg- 
ing it to be really Christ Jesus ; and so do others 
place conscience in things that are absolutely wrong ; 
now I say, we being gathered together into the belief 
of certain principles and doctrines, without lProoffrom 
any constraint or worldly respect, but by right reason * 
the mere force of truth upon our understanding, and 
its power and influence upon our hearts; these prin- 
ciples and doctrines, and the practices necessarily de- 
pending upon them are, as it were, the terms, that 
have drawn us together, and the *bond, by which we 
became centered into one body and fellowship, and 
distinguished from others. Now, if any one or more 
so engaged with us should arise to teach any other 
doctrine or doctrines, contrary to these, wdiich were 

* Vet this is not so the bond, but that we have also a more inward and invisible, to 
wit, the life of righteousness, whereby we also have unity with the upright seed in all, 
even in those, whose understandings are not yet so enlightened. But to those, who 
are once enlightened, this is as an outward bond : and if they suffer themselvesto be 
darkened through disobedience, which as it docs in the outward bond, so it doth in the 
inward. ' 



246 A PERSUASIVE TO UNITY. 

the ground of our being one ; who can deny, but the 
body hath power in such a case to declare, this is not 
according to the truth we profess ; and therefore we 
pronounce such and such doctrines to be wrong, 
with which we cannot have unity, nor yet any more 
spiritual fellowship with those that hold them? And 
so such cut themselves off from being members by 
dissolving the very bond, by which they were linked 
to the body. Nov/ this cannot be accounted tyranny 
and oppression, no more than in a civil society, if 
one of the society shall contradict one or more of the 
fundamental articles, upon which the society was 
contracted, it can be reckoned a breach or iniquity in 
the whole society to declare, that such contradictors 
have done wrong, and forfeited their right in that 
society ; in case by the original constitution the na- 
ture of the contradiction implies such a forfeiture, 
as usually it is; and will no doubt hold in religious 
matters. As if a body be gathered into one fellow- 
Thcdisbdicv- ship by the belief of certain principles, he 

tofafeu that comes to believe otherways, naturally 
dudes himself scattereth himself ; for that the cause that 
scatters. gathered him, is taken away; and so those, 
that abide constant, in declaring the thing to be so 
as it is, and in looking upon him and witnessing of 
him to others (if need be) to be such, as he has made 
himself, do him no injury. I shall make the suppo- 
sition in the general, and let every people make the 
application to themselves, abstracting from us; and 
then let conscience and reason in every impartial 
reader declare, whether or not it doth not hold? 

Suppose a people really gathered unto the belief 
of the true and certain principles of the Gospel, if 



DISCIPLINE. 247 

any of these people shall arise and contradict any of 
those fundamental truths, whether has not such afi 
stand) good right t such a one out from among 

them, and to pronounce positively: this is c 
trary to the truth wo profess and own ; and theref 
ought to be rejected, and not re reived, nor yet he 

that asserts it, as one of us? And is not this obli- 
gatory upon all the members, seeing all are con- 
cerned in the like care, as to themselves, to hold the 
right, and shut out the wrong ? I cannot tell, if any 
man of reason can well deny this? However I shall 
prove it next from the testimony of the scripture. 

Gal. 1: 8. "But though, we, or an angel from 
Heaven preach any other gospel unto you 2 Prooffrom 
than that which we have preached unto Scri P ture - 
you, let him be accursed. As we said before, so e 
I now again, if any man preach any other gospel 
unto you, than that ye have received, let him be ac- 
cursed." 

1 Tim. 1 : 19, 20. "Holding faith and a good con- 
science, which some having put away, concerning 
faith have made shipwreck. Of whom is Ilynieineus 
and Alexander, whom I have delivered unto Satan, 
that they may learn not to blaspheme." 

2 John, 10. "If there come any unto you, and 
bring not this doctrine, receive him not into your 
house, neither bid him rejoice." (For so the Greek 
hath it.) 

These Scriptures are so plain and clear in them- 
selves as to this purpose, that they need no great ex- 
position to the unbiassed and unprejndicate reader. 
For seeing it is so, that in the true church there may 
men arise, and speak perverse things contrary to 



218 A PKRSUASrVH TO UNITY. 

flu* doctrine and gospel already received ; what is to 

l)e the place of those, that hold the pure and ancient 
truth? Must they look upon these perverse men 
still as their brethren ? Must they cherish them as 
fellow members, or must they judge, condemn and 
deny them ? We must not think the apostle wanted 
charity, who will have them accursed; and that 
gave Ilymenoeus and Alexander over to Satan, after 
Hymenals that they had departed from the true faith, 

and Alexan- * 9 * 

der instanced, that they might learn not to blaspheme. 
Hi short, if we must (as our opposes herein ac- 
knowledge) preserve and keep those that are come 
to own the truth, by the same means they were 
gathered and brought into it; we must not cease to 
be plain with them, and tell them, when they are 
wrong; and by sound doctrine both exhort and con- 
vince gain-sayers. If the apostles of Christ of old, 
and the preachers of the everlasting gospel in this 
day had told all people, however wrong they found 
them in their faith and principles, our charity and 
love is such, we dare not judge you, nor separate 
AwroBf from you ; but let us all live in love to- 

chanty and n . 

fai^ love to gether, and every one enjoy his own opin- 
crrur-is ion, and all will be well: how should the 
nations have been ? Or what way now can they be 
brought to truth and righteousness? Would not 
the devil love this doctrine well, by which darkness 
and ignorance, error and confusion, might still con- 
tinue in the earth, unreproved and uneondemned? 
It it was needful then for the apostles of Christ in 
the days of old to reprove, without sparing to tell 
i lie high priests and great professors among the Jew-, 
that they were stubborn and still-necked, and always 



CONCKRNINO TRUE DISCI 1M.I X B. 249 

resisted the Holy Ghost, without being guilty Of fru- 
ition and oppression, or want of true love and 

charity; ami also for those messengers the Lord hath 
raised up in this day, to reprove and cry out against 
the hireling priests, and to tell the world openly, 
both professors and profane, that they were in dark- 
ness and ignorance, out of the truth, strangers and 
aliens from the commonwealth of Israel; if God 
has gathered a people by this means into the belief 
of one and the same truth, must not they, if they 
turn and depart from it, be admonished, reproved 
and condemned (yea, rather than those, that are not 
yet come to the truth) because they crucify afresh 
unto themselves the Lord of Glory, and put him to 
open shame? It seems, the apostle judged it 
very needful, they should be so dealt with, Tit. i. 10, 
when he says, " there are many unruly and vain 
talkers and deceivers, especially they of the circum- 
cision, whose mouths must be stopped/ 5 &c. Were 
such a principle to be received or believed, that in 
the Church of Christ no man should be separated 
from, no man condemned or excluded the fellowship 
and communion of the body, for his judgment or 
opinion in matter of faith, then what blasphemies 
so horrid, what heresies so damnable, what doc- 
trines of devils, but might harbour itself in the 
Church of Christ? What need then of sound doc- 
trine, if no doctrine makes unsound ? What need of 
convincing and exhorting gainsayers, if to gainsay 
be no crime ? Where should the unity of ./n^^^ 
the faith be ? Were not this an inlet to all $5SSL 
manner of abomination? And to make tions - 
void the whole tendency of Christ and his apostles' 



250 A PERSUASIVE TO UNITY, 

doctrine? And render the gospel of none effect? 
And give a liberty to the inconstant and giddy will 
of man to innovate, alter and overturn it at his 
pleasure ? So that from all that is above-mentioned, 
we do safely conclude, that where a people are gath- 
ered together into the belief of the principles and 
doctrines of the gospel of Christ, if any of that 
people shall go from their principles and assert things 
false and contrary to what they have already receiv- 
ed; such as stand and abide firm in the faith, have 
power by the Spirit of God, after they have used 
Christian endeavors to convince and reclaim them, 
upon their obstinacy to separate from such, and to 
exclude them from their spiritual fellowship and 
communion : for otherways if this be denied, fare- 
well to all Christianity, or to the maintaining of any 
sound doctrine in the church of Christ. 
Question 2. But secondly, taking it for granted, that 
the Church of Christ or assembly of believers may 
in some cases, that are matters of conscience, pro- 
nounce a positive sentence and judgment without 
hazard of imposition upon the members, it comes 
to be inquired, in what cases, and how far this power 
reacheth ? 

Answer. I answer, first, As that which is most 

clear and undeniable; in the fundamental principles 
and doctrines of faith, in case any should offer to 
teach otherwise, as is above declared and proved* 
But some may perhaps acknowledge that indeed, it 
any >hould contradict the known and owned princi- 
ples of truth, and teach otherwise, it were fit to cast 
out and exclude such; but what judgest thou as to 

lesser matters, as in principles of less consequence, 



BTOBRNINQ TBU1 DI8CIPLHSU 

or in outward ceremonies or gestures, whether it be 
fit to press uniformity in these things I For answer 
to this, it is lit to consider : 
First, The nature ofthe things themselves, c 

Secondly, The Spirit and ground they Jn a 3 . 
proceed from. 

And Thirdly, The consequence and ten- 
dency of them. 

But before I proceed upon these, I affirm, and 
that according to truth, that as the church and as- 
sembly of God's people may and hath power to de- 
cide by the Spirit of God in matters fundamental 
and weighty (without which no decision nor decree 
in whatever matters is available) so the same church 
and assembly also in other matters of less moment, 
as to themselves (yet being needful and ex- The decision 

, . . , , of matters of 

pedient with a respect to the circumstance less moment 

-, -, , . i n the church 

ot time, place and other things that obligatory. 
may fall in) may and hath power by the same Spirit, 
and not otherwise, being acted, moved and assisted, 
and led by it thereto, to pronounce a positive judg- 
ment : which, no doubt, will be found obligatory 
upon all such, who have a sense and feeling of the 
mind of the Spirit; though rejected by such as are 
not watchful, and so are out of the feeling and unity 
of the life. And this is that, which none that ow T n 
immediate revelation, or a being inwardly led by the 
Spirit, to be now a thing expected or dispensed to 
the saints, can without contradicting their own prin- 
ciple, deny ; for less such, with whom I have to do in 
this matter, who claiming this privilege to particu- 
lars, saying, " that they being moved to do such and 
such things, though contrary to the mind and 
sense of their brethren, are no*; to be judged for it;" 



252 a pkiist'asivk to UNITY. 

adding, "why may it not l>e so, that God liath 
moved them to it? Now if this be a sufficient rea- 
son for them to suppose as to one or two, I may 
without absurdity suppose it as well to the whole 
body. And therefore as to the first, to wit : 
C ns. i. The nature of the things themselves. If 

it he such a thing, the doing or not doing whereof, 
that is either any act, or the forbearance of any, may 
i&tfdM brine a real reproach or ground of accusa- 

repnuchof ° r ^ 

truth. tion against the truth professed and owned, 

and in and through which there may a visible 
schism and dissension arise in the church, by which 
truth's enemies may be gratified, and itself brought 
into disesteem : then it is fit for such, whose care is 
to keep all right, to take inspection in the matter, to 
meet together in the fear of God, to wait for his 
counsel, and to speak forth his mind, according as 
lie shall manifest himself in and among; them. And 
this was the practice of the primitive church in the 
matter of eiivumcision. For here lay the debate: 
some thought it not needful to circumcise the Gen- 
tiles; others thought it a thing not to be dispensed 
with : and no doubt, of these (for we must remem- 
ber, they were not the rebellious Jews, but such as 
had already believed in Christ) there were, that did 
it out of conscience, as judging circumcision to be 
still obligatory. For they said thus: "except ye be 
circumcised after the manner of Moses, ye cannot 
be saved." Xow what course took the Oliureh of 
Tfaecfetit* Antioeh in these eases? Acts xv. 2. They 
- determined that Paul and Barnabas, and 

t i [ cm ■ ■ km 

br advice certain other ot them should go unto Jeru- 
from the ° 

eiders. salem, unto the apostles and elders about 



ffOBRNim HtUl DI80IFLDVB. 258 

this question. We must not snpposej they wanted 
the Spirit oi Qod at A^utioch, to liave decided the 
matter, neither that these apostles neglected or went 
from their inward Guide in undertaking this jour- 
ney; t wt we Bee, they judged it meet in this matter 
to have the advice and concurrence of the apostles 
and elders, that wore at Jerusalem, that they might 
he all of one mind in the matter. For there is no 
greater property of the Church of Christ, than pure 
unity in the Spirit, that is, a consenting and one- 
ness in judgment and practices in matters of faith 
and worship (which yet admits of difFerent measures, 
growths and motions, but never contrary and con- 
tradictory ones; and in these diversities of opera- 
tions, yet still by the same Spirit, the true liberty is 
exercised, as shall be declared hereafter:) therefore 
prayeth Christ, that they all may be one, as he and 
the Father is one. To which purpose also let these 
following Scriptures be examined : 

Rom. xii: 16. "Be of the same mind one towards 
another." 

1 Cor. i: 10. "Now I beseech you, brethren, by 
the name of our Lord Jesus Christ, that ye all speak 
the same thing, and that there be no divisions among 
you ; but that ye be perfectly joined together in the 
same mind, and in the same judgment. 

Ephes. v: 21. "Submitting yourselves one to an- 
other in the fear of God." 

Phil, ii: 2. "Fulfill ye my joy, that ye be like 
minded, having the same love, being of one accord, 
of one mind." 

And yet more remarkable is that of the Apostle 
Paul to the Phillipians, chap. iii. verse 15, "Let us, 



254 A PBB8UA8IYB TO I'MTV. 

therefore, as many as be perfect, be thus minded; 
and if in any thing ye be otherwise minded, God 

shall reveal even this onto you. 

Ver. 16. "Nevertheless, whereto we have already 

attained, let OS walk by the same rule, let Ufl mind 
: same things. 
Ver. 17. "Brethren, be followers together of me, 

and mark them which walk BO, as ye have us for an 
example." 

So here, though the Apostle grants forbearance in 
things, wherein they have not yet attained ; yet he 

concludes, they must walk bo, as they have him for 
an example, and so consequently not contrary, or 
Pretenders ot herwise. And therefore we conclude, that 
ion judged whereas any in the Church of God pretend- 

erofGod. ing conscience or revelation, shall arise to 
teach and practice (however insignificant or small in 
themselves) whether principles or practices, yet if 
they he contrary to such as are already received as 
true, ami confirmed by God's Spirit in the hearts of 
the saints, and that the introducing of these things 
tend to bring reproach upon the truth, as such as 
are not edifying in themselves, and so stumble the 
weak : those who have a true and right discerning, 
may in and by the power of God authorizing them 
(and no otherwise) condemn and judge such things: 
and they bo doing it, it will be obligatory upon all 
the members, that have a true sense, because they 

will feel it to be so, and therefore submit to it. And 
thus far as to the nature of the things themselves. 
Secondly, As to the spirit and ground they pro- 
it ceed from. Whatsoever innovation, difference 
or diverse appearance, whether in doctrine or practice'! 



\«'i:kni\<; -run: DISCIPLtNH. 

proceedeth not from the pure moving of the Spirit of 

d, or ia nol done out of pure tenderness v • 
of conscience, but either from that, which 
being puffed np, affeoteth singularity, and d 
there-through would be observed, com- andduad. 
mended and exalted ; or from that, which is the ma- 

ity of Borne humours and natural temp* 
which will l)c contradicting without cause, and se- 
cretly begetting of divisions, animosities and emula- 
tions, by winch the unity and unfeigned love of the 
brethren is lessened or rent; I say, all things pro- 
ceeding from this root and spirit, however little they 
may be supposed to be of themselves, are to be 
guarded against, withstood and denied, as hurtful to 
the true Church's peace, and a hindrance to the pros- 
perity of truth. 

Tt it be said, how know ye that these Question, 
things proceed from that ground ? 

For answer, I make not here any application as to 
particular persons or things ; but if it he Answer. 
granted (as it cannot be denied) that there may arise 
persons in the true Church, that may do such things 
from such a spirit, though pretending conscience and 
tenderness ; then it must also be acknowledged, that 
such, to whom God hath given a true discerning by 
his Spirit, may and ought to judge such practices, 
and the spirit they come from, and have no unity 
with them ; which if it be owned in the The spirit 

, of discern- 

general, proves the case, to wit, that some in* in the 

& ' . . v . • Church 

pretending conscience in things seeming i^ges 

, . mm transgress- 

indifferent, but yet it proceeding in them ors - 
from a spirit of singularity, emulation or strife, 
those that have received a discerning thereof from 



256 A PERSUASIVE TO UNITY. 

the Lord, may and ought to judge the transgressor*, 
without being accounted Unposere, oppressors of 
conscience, or enforcers of uniformity, contrary to 

the mind of Christ: against which the Apostle also 
guardeth the Churches of old. 

J Miil. ii. 3, 4. "Let nothing be clone through si rite 
or vain glory; but in lowliness of mind let each es- 
teem others better than themselves. 

"Look not every man on his own things; but 
every man also on the things of others." 

Now, if it be an evil to do anything out of strife ; 
then such tilings that are seen so to be done, are they 
not to be avoided and forsaken? So that we are 
confident, our judgment herein cannot be denied, or 
reputed erroneous; except it be said that none will 
Pretenders or can arise in the Church of Christ, pre- 

m.-iv arise. m . . 

ami must be tending such things ironi such a spirit: 

watched to & L 

■gain*. which I know not any that will, it being 
contrary to the express prophecies of the scripture, 
and the experience of the Church in all ages, as may 
appear from Matt. xxiv. 24; Acts xv. 54; 1 Tim. iv. 
5; 2 Tim. iii. 8; Mark xiii. 21, 22; 2 Peter ii. 19; 
or, on the other hand, that those that abide faithful, 
tv , and have a discerning of those evils, oucvht 

I 'i^crners of © > o 

rn.vJand to ^ e &&&, and never ought to reprove and 
warn— gainstand them; nor yet warn and guard 

others against them ; and that it is a part of the com- 
mendable unity of the Church of Christ, to suffer all 
such things without taking notice of them. I know 
none will say so; but if there be any so foolish, as 
to affirm it, let them consider these scriptures: (!al. 
ii. 1; 1 Tim. L 20; 2 Tim. ii. 24, 25; Tit. 1. 0, 
10, 11. 



CONCKKNIMJ T1U K DI8CIPLINB. 267 

Now if none of those hold true; but on tbe con- 
trary, Bach evils have been, and may be found to 

creep in among the people of God, and that Bnch as 
them, may and ought to reprove them; then 

necessarily the doing so, is neither imposition, force 
nor oppression. 

As to the third, concerning the consequence and 
tendency of them, it is mostly included in the two 
former : for whatsoever tendeth not to edi- Cons. 3 . 
fication ; but on the contrary to destruction, and to 
beset discord amonsf brethren, is to be Sowosof 

• t i _. ° / , discord 

avoided : according to that or the apostle, among 

° • * ' brethren to 

Rom. xvi. 17 : "IS ow I beseech you, brethren, be avoided, 
mark them, which cause divisions and offences, con- 
trary to the doctrine which ye have learned, and 
avoid them." 

And since there is no greater mark of the people 
of God, than to be at peace among them- To follow 

ill peace among 

selves; whatsoever tendeth to break that ourselves. 
bond of love and peace, must be testified against. 
Let it be observed, I speak always of the Church of 
Christ indeed, and deal with such, as are of another 
mind : not as reckoning only false churches not to 
have this power, but denying it even to the true 
Church of Christ, as judging it not fit for her so to 
act, as in relation to her members. For though 
Christ be the Prince of Peace, and doth most of all 
commend love and unity to his disciples ; yet I also 
know, he came not to send peace, but a sword, that 
is, in dividing man from the lusts and sins he hath 
been united to. And also it is the work of his dis- 
ciples and messengers to break the bands and unity 
of the wicked, wherein they are banded against God 

17 



258 A PERSUASIVE 10 UNITY. 

_ Tothe and his troth, and the confederacy of such 
IhTbandscff as stand in unrighteousness, by inviting 
the wicked. an( | briugiug as many as will obey, unto 
righteousness, whereby they "become disunited and 
separated from their companions, with whom they 
were centered, and at peace in the contrary and 
rrov. xx. 26. cursed nature. And indeed, blessed are 
they, that are sent forth of the Lord to scatter here, 
that they may gather into the unity of the life: 
and they are blessed, that in this respect, even for 
righteousness 1 sake are scattered and separated 
from their brethren; that they may come to know 
the brotherhood and fellowship which is in the 
light; from which none ought to scatter, nor to be 
scattered, but be more and more gathered there- 
unto. And this leads me to what I proposed in the 
third place under this head of the true church's 
power in matters spiritual, or -purely conscientious; 
which may be thus objected; 

Qucs. 3 . If thou plead so much for an oneness in 

the smallest matters, wherein consisteth the freedom 
and liberty of the conscience, which may be exer- 
cised by the members of the true church diversely, 
without judging one another? 

An v Jn answer to this proposition, I affirm, 

first in genera] : that whatsoever things maybe sup- 
jed to proceed from the same spirit, though divers 
in its appearance, tending to the same end of edifi- 
cation, and which in the tendency of it layeth not a 
real ground for division or dissention of spirit, fel- 
low-members OUght not only to bear one another, 
but strengthen one another in them. 

Now the respects wherein this may be, T can do- 



CONCERNING IRXJ1 DISCIPLINB. 269 

ibe no better than the apostle Paul doth princi- 
pally in two places, which therefore will be fit to 
consider at length lor the opening of this matter; 
this being one of the weightiest points pertaining to 
this subject. Because as on the one hand duo for- 
bearance ought to be exorcised in its right &** «. 
place; so on the other, the many devices and false 
pretences of the enemy creeping in here, ought to 
bo guarded against. 

The first is, 1 Cor. xii., from verso 4 to 31, thus: 
Verse 4. " Now there are diversities of n . . . , 

1 Mvcrsitics of 

gifts, but the same spirit. E^^T*" 

Verse 5. " And there are differences of ^"nsTom" 
administrations, but the same Lord. s^iru makes 

Verse 6. "And there are diversities f nodivislon - 
operations, but it is the same God which workoth 
all in all. 

Verse 7. " But the manifestation of the Spirit is 
given to every man to profit withal. 

Verse 8. " For to one is given by the Spirit the 
word of wisdom, to another the word of knowledge 
by the same spirit. 

Verse 9. " To another faith by the same Spirit, to 
another the gifts of healing by the same Spirit. 

Verse 10. " To another the working of miracles, to 
another prophecy, to another discerning of spirits, 
to another divers kinds of tongues, to another the 
interpretation of tongues. 

Verse 11. " But all these worketh that one and tho 
self-same Spirit, dividing to every man severally as 
he will. 

Verse 12. "For as the body is one, and As many 
hath many members, and all the members onJuTdy 



2G0 A PBESUASIVl TO UNITY, 

u2»Mn thc °^ ^ iat on0 ^ )()( b' being many, are one body, 
mc - bo also 18 Christ. 

Verse 13. " For by one Spirit are we all baptized 
into one body, whether we be Jews or Gentiles, 
whether we be bond or free; and have been all made 
to drink into one Spirit. 

Verse 14. "For the body is not one member, but 
many. 

Verse If). " If the foot shall say, because I am not 
the hand, I am not of the body; is it therefore not 
of the body ? 

Verse 16. " And if the ear shall say, because I am 
not the eye, I am not of the body; is it not therefore 
of the body ? 

Verse 17. " If the whole body were an eye, where 
wore the hearing? If the whole were hearing, where 
were the smelling ? 

Verse 18. " But now hatli God set the members 
every one of them in the body, as it hath pleased 
him. 

Verse 19. " And if they were all one member, 
where were the body? 

Verse 20. " But now are they many members, yet 
but one body? 

Averse 21. " And the eye cannot say unto the hand, 
1 have no need of thee, nor again, the head to the 
feet, I have no need of you: 

Verse 22. " Nay, much more those members of the 
body, which seem to be more feeble, are necessary : 

Verse 28. " And those members of the body, which 
we think to be less honourable, upon these we he- 
Btow more abundant honour, and our uncomely 
parts have more abundant comeliness. 



CONCBBNnra tkii: DISCIPLINE, 261 

Verse 24. "For our comely parts have do d< 
but God hath tempered the body together, having 
given more abundant honour to that part which 
lacked : 

Verse 25. " That there should he no srhism in the 
body; but that the members should have the same 
care one of another. 

Verse 26, "And whether one memher Buffer, all 
the members Buffer with it; or one member be hon- 
oured, all the members rejoice with it. 

Verse 27. "Now ye are the body of Christ, and 
members in particular. 

Verse 28, "And God hath set some in the church, 
first apostles, secondarily prophets, thirdly teachers, 
after that miracles, then gifts of healing, helps, 
governments, diversities of tongues. 

Verse 29. "Are all apostles? Are all prophets? 
Are all teachers ? Are all workers of miracles? 

Verse 30. " Have all the gifts of healing ? Do all 
speak with tongues ? Do all interpret ?" 

Which I would not have set down at large, but 
that there be some so careless (especially in matters 
they like not) that they will scarce beat the pains 
seriously to read over a citation only named ; and 
that also this being presented before the reader in 
the current of the discourse, will fix the nature of my 
application the more in his understanding. For the 
apostle shows here the variety of the operations of 
the divers members of the body of Christ, working 
to one and the same end; as the divers 
members of a man's body towards the thej^Sw* 
maintaining and upholding of the whole. 

Now these are not placed in contrary workings, for 



282 A PBR8UA8IV1 TO UNITY. 

80 they would destroy one another ; and so the apos- 
tle in the ordering of them in three several kinds 

proves this. First, diversities of gifts. Secondly, 
differences of administrations. Thirdly, diversities 

of operations : and that which is the bond that 
keeps the oneness, here lie also mentions, to wit, 
" the same Spirit, the same Lord, the same God :" 
the apostle names nothing of contrariety or opposi- 
tion. But lest any should be so critical, as to bring 
in here the school distinction of cmirarwm oppo- 
situm and (xmtradictorium ; I shall not deny, but con- 
trariety or opposition, in the sense it is sometimes 
taken, may be found in the body without schism: 
as the comely parts may be said to be opposite or 
contrary to the uncomely, or the left hand contrary 
No contra- to ^ 10 right, or the foot opposite to the head 
h'Myof th ° as the uppermost part to the undermost; 
chnst. or ^j ie c ] i n g a thing is contrary to the for- 

bearing of it; but as for that which is acknowledge- 
ed to be propositions or t rmini contradietorii, that is, 
contradictory propositions, which are in themselves 
irreconcilable, whereof one must be still wrong, and 
that still destroy one another, and work contrary 
instances. effects, they are not at all admitted, nor 
supposed to he in the body of Christ; as I shall give 
in one instance, verse, 8: " To one is given by the 
Spirit the word of wisdom, to another the word of 
knowledge by the same Spirit." First, here are two 
rfatt different gifts, but not contrary. Secondly, 

ad. there may something like contrariety in 
the sense afore -mentioned, be here supposed; as 

Rome may want this gift of wisdom and knowledge, 
and so to have is contrary to want (though as to 



OONOBRNINCI TBOT DISCIPLINE, 269 

these two, none may be absolutely said to want 
them; yet all have them no! in the same degree, as 
a special gifl ; though as to some gifts there may be 
an absolute want, as that of miracles and interpre- 
tations of tongues.) Bui should I suppose such a 
contrariety, or more properly a contradiction, as to 
wisdom to oppose folly, and to knowledge utter Ig- 
norance ; this were an opposition not to be admitted 
of in the body, because it were false to suppose, that 
to proeeed from the same spirit. And such con- 
trarieties or diversities, as cannotjustly be supposed 
to proeeed from the same Spirit of God, which is the 
bond that links together, cannot be mutually enter- 
tained in the body. So the differences and diversi- 
ties, which the apostle admits of, while he Divcrsities of 
speaks largely in this matter, are, that none J£*!jJJ[£ - m 
ought to be offended at his brother, that he thc body - 
hath not the same work and office in the body, that 
he hath ; but that every one keep in his own place, 
as God hath appointed, them; that neither them 
that are set in a higher place, despise them that are 
set in a lower ; nor them that are set in a lower, 
grudge and repine at such as are set higher: but all 
work in their proper place towards the edification 
of the whole. And that the apostle intends this, is 
manifest, where he draws to a conclusion, verse 27 : 
"Now ye are the body of Christ and members in 
particular, and God hatli set some in the church, 
first, apostles, secondly, prophets, &c. and then he 
subsumes, are all apostles ? &c. 

Which the same Paul again confirms, Eph. i. 8, 
11 to the 17th, which was the second place Place 2 . 
I intended; and shall only mention for brevity's 



264 A MB8UA8IV] M I'MTV. 

Bake, (having the reader to consider of it at his 
leisure. 
This is also held forth by the beloved disciple John 

in his threefold distinction, 1 John % ii. 12, 13, of 
fathers, young men, and little children: and by Peter 
v. 1—5, in that of elders and younger. The true lib- 
Thctruciib- erty then in the Church of Christ is exer- 

crty in the , ^ 

church. cised, when as one judgeth not another in 
these different places; but live in love together, all 
minding the unity and general good of the body, and 
to work their own work in their own place. Also 
the forbearance of the saints is exercised, when as 
they judge not one another for being found in the 
different appearance either of doing or forbearing; 
which may be peculiar to their several places and 
Diversities stations in the body: for that there is and 
prJsca k by X " ma y ke diversities of works there, is excel- 
the apostic. ] eil tiy well-expressed by the Apostle, viz. : 

Rom. xii. 3. "For I say through the grace given 
unto me, to every man that is among you, not to 
think of himself more highly than he ought to 
think; but to think soberly, according as God hath 
dealt to every man the measure of faith. 

Verse 4/ 'For as we have many members in one 
body, and all members have not the same office; 

Verse 5. "So we being many, are one body in 
Christ, and every one members one of another. 

Verse G. "Having then gifts differing, according 
to the grace that is given to us, whether prophecy, 
let us prophesy according to the proportion of faith : 

Verse 7. u 0r ministry, let us wait on our minis- 
tering ; or he that teacheth, on teaching : 

Verse 8. "Or he that exhorteth, on exhortation: 



ooNoraimrci »ui discipline. 265 

he that givcth, Let him do it witli simplicity : he that 

ruleth, with diligence s he that ahoweth mercy, with 

cheerfulness." 

If any then should quarrel with his brother, for 
raising that which belongeth to the office of the 

body Christ has called him to, and would force him 
to exercise the same office he doth, though he he not 

called to it ; here is a breach of Christian Thohrcach 

liberty, and an imposing upon it. Now all ;;!" l;:^ 1 ]^ 

schi-ms and jars fall out in this two-fold "■ ' "■"' ]1 
respect : either when any person or persons assume 
another or an higher place in the body, than God 
will have them to be in, and so exercise an office; or 
go about to perform that which they ought not to 
do ; or when as any truly exercising in their place, 
winch God hath given them, others rise up and 
judge them, and would draw them from it : botli of 
which cases have been, and may be supposed to fall 
out in the Church of Christ. As 1 Cor. iv. 3, 4, where 
Borne judged Paul wrongously : 3 John 9, where one 
exalting himself above his place, judged, whom he 
ought not. We see, then, wdiat diversities be most 
usually in the Church of God; consisting in the dif- 
ference of the gift proceeding from the same Spirit; 
and in the divers places, that the several members 
have in the same body for the edification of it ; and 
every one being here in his own station, his standing 
therein is his strength and perfection ; and to be in 
another, though higher and more eminent, would 
but weaken and hurt him : and so in this there 
ought to be a mutual forbearance, that there may 
neither be a coveting nor aspiring on the one hand, 
nor yet a despising or condemning on the other. 



266 A I»BB8UASIV] TO UNITY. 

But besides the forbearance of this nature, which is 
most ordinary and universal, (and for the exercise 
whereof there is and will still be a need, so long as 
there is any gathering or Church of Christ upon the 

earth) there is a certain liberty and forbearance also, 
that is more particular, and has a relation to the cir- 
cumstance of times and places, which will not hold 
rr , r _ universally: whereof we have the example 
Ihcprinutnc of the primitive church, testified by ther 
church. Scriptures in two or three particulars. The 
first was, in suffering cireumeision to the Jews for a 
time, and not only so, hut also divers others of the 
legal and ceremonial purifications and customs, as 
may appear, Acts xxi. ver. 21, 22, 23, 24, &a The 
second was in the observation of certain days, Rom. 
xiv. 5. And the third in the abstaining from meats, 
1 Cor. viii. throughout : here the apostle persuades 
to and recommends a forbearance, because of the 
weakness of some: for he says not anywhere, nor 
can it be found in all the Scriptures of the gospel, 
that these things such weak ones were exercised in, 
were things indispensably necessary, or that it had 
been better for them, they had not been under such 
scruples, providing it had been from a principle of 
true clearness, and so of faith. 

Next again, these acts of forbearance were done 

in a condescension to the weakness of such, upon 

Actsof f.r. whom the ancient (and truly deserved in its 

e , n - season) veneration of the law had such a 

si n under ' 

thdaw. deep impression, that tliey could not yet dis- 
pense with all its ceremonies and customs: and to 
BUCh tie? ap08tle holds forth a. two-fold forbearance. 
First, a certain compliance by such believers ag 



OONCHRimra TRUH DISCIPLINE 267 

were gathered out from the Jews : though 
they saw over these things, yet it was lit 
they should condescend somewhal to their country- 
men and brethren, who were weak. 

Secondly ) the like forbearance in the Gentiles, qo! 
to judge them in these things, hut we B66, 2 
that it was not allowed for BUCh weak ones 1,,(;,,,l,Ics - 
to propagate these scruples, or draw others into 
them ; and that when as any of the churches of the 
utiles, who wanted this occasion, would have been 
exercising this liberty, or pleading tor it, the Apostle 
doth down-rightly condemn it, as I shall make ap- 
pear in all the three instances above mentioned. 

First, in that of circumcision, Gal. v. fcwt i. 

Of circum- 
2, 4. cision. 

" Behold, I Paul say unto you, that if ye be cir- 
cumcised, Christ shall profit you nothing; Christ is 
become of none effect unto you: whosoever of you 
are justified by the law, ye are fallen from grace." 

Can there be anything more positive ? Might not 
some here have pretended tenderness of conscience, 
and have said, though the decree of the Apostles do 
dispense with circumcision in me ; yet if I find a 
scruple in myself, and a desire to it out of tenderness, 
why should it be an evil in me to do it, more than 
in the Jews that believe ? We see, there is no room 
left here for such reasoning. 

Secondly, as to observations, Gal. iv. 9, 10, 11. 
Might not they have answered, what if we T ^ 
regard a day to the Lord, must we not then ? 9 f obscrva- 

O J tions of 

Are not these thy own words ? We see, da y s - 
that did not hold here, because in them it was a re- 
turning to the beggarly elements. 



208 A PERSUASIVE TO UNITY. 

Thirdly, as to meats, 1 Tim. IV. 3. Here we 
L that is accounted a doctrine of devils; 

which in another respect was Christian 
forbearance. And therefore now, and that in the 
genera] respect, he gives this reason, verse 4: " For 
every creature of God is good, and nothing to be re- 
fused, if it be received with thanksgiving of them 
that believe, and know the truth." So we see, that 
in these particular things there is a great need of 
wariness in the Church of Christ; for that some 
times forbearance under a pretence of liberty may 
be more hurtful, than down-right judging. I sup- 
pose, if any should arise, and pretend conscience, 
and claim a liberty for circumcision and the purifi- 
cation of the law, whether all Christians would not 
with one voice condemn it ? And so as to days 
and meats, how do the generality of Protestants 
judge it I Though I deny not, but there may and 
ought to be a mutual forbearance in the Church of 
Christ in certain such cases, which may fall in; 
and a liberty there is in the Lord, which breaks not 
the peace of the true church : but in such matters 
(as I observed at large before) both the nature of the 
things, the spirit they come from, and the occasion 
from whence, and their consequence and tendency is 
to be carefully observed. 



SECTION VII. 

CONCERNING THE POWER OF DECISION. 

Seeing then, it may fall out in the Church of Christ, 

that both some may assume another place in the 
body than they ought, and others may lay claim to 

a liberty, and pretend conscience in things they 



CONCKKMMJ TIUK DISCIPLINE. 269 

ought not, and that without question the wrong is 
not to be tolerated, but to be testified against, how- 
over specious its appearance may be; and that it 
must and ought to be judged : the question will 
arise, Who is the proper judge or judges, geadiii. 
in whom resideth the power 01 deciding *■ 
this controversy ? and this is that, which I under- 
took in the next place to treat of, as being the spe- 
cific difference, and distinguishing property of the 
Church of Christ from all other anti-Christian assem- 
blies and churches of man's building and framing. 

To give a short, and yet clear and plain answer to 
this proposition: the only proper judge of TheSpiritol 
controversies in the Church, is the Spirit of p^^judge 
God, and the power of deciding solely lies ^nffET* 1 
in it; as having the only unerring, infalli- church - 
ble and certain judgment belonging to it: which in- 
fallibility is not necessarily annexed to any persons, 
person, or places whatsoever, by virtue of any office, 
place, or station anyone may have, or have had in the 
body of Christ. That is to say, that any have 
ground to reason thus, because I am or have been 
such an eminent member, therefore my judgment is 
infallible; or, because we are the greatest number; 
or, that we live in such a noted or famous place, or 
the like : though some of these reasons may and 
ought to have their true weight in case of contradic- 
tory assertions, (as shall hereafter be observed,) yet 
not so, as upon which either mainly or only the in- 
fallible judgment is to be placed; but upon the 
Spirit, as that which is the firm and immovable 
foundation. 

And now, if I should go on no further, I have 



270 A PERSUASIVE TO UNITY. 

said enough to vindicate us from imposition, and 

from the tyranny, whether of popery, prelacy, or 
presbytery, or any such like we have or may be 

branded with; as shall after appear. 

But to proceed : herein lies the difference betwixt 
the dispensation of the law, and the Gospel or new 
covenant ; for that of old all answers were to be re- 
ceived from the priests in the tabernacle. For he, 
that appeared betwixt the cherubims there, spake 
forth his -mind to the people; and there were also 

xxv. 22. families of the prophets, to whom they re- 
Numb, vii. rr 7 j 

??• .. sorted lor the answers ot the Lord (though 

II e. xu. io. t ... 

• vii - m- sometimes as a signification of the farther 
xviii. 6. 7 . o-lorv, that was to be reveal^ 1, it pleased 

John vi. 45. D J J I 

Hcb.i. x, ■. Q-od to reveal his mind to some, even to 
them, who were neither prophets nor prophets' sons) ; 
but under the gospel, we are all to be taught of God, 
that is none are excluded from his privilege by not 
being of the tribe of Levi, or of the children of the 
prophets: though this privilege is as truly exercised 
in some by assenting and obeying, to what God 
commands and reveals through others, (they feeling 
unity with it in the life,) as by such, who by the 
revelation and command of God's Spirit hold forth 
his will to his people in certain particulars, which 
the same Spirit leads and commands them to obey. 
S 1 thai we say, and that with a very good ground, 
that it is no way inconsistent with this sound and 
unerring principle, to affirm, that the judgment of a 
certain person or persons in certain cases 

infallible pro- ( . 

fro* is infallible, or for a certain person or per- 
■ Ac - sons to give a positive judgment, and pro- 
nounce it as obligatory upon others, because the 



fcNINa TRIE DISCIPLINE, 127 i 

foundations and Ground thereof is n< bey 

» 

are infallible, but because in these things, and at that 
time, they were led by the infallible Spirit. And 
therefore it will nor Bhelter any in this respect to 
pretend, I am not bound to obey the dictates of fal- 
lible man : is not this popery, I not being persuaded 
in myself? Because it is not to be disobedient 
them, but to the judgment of truth through them 
at such a time : and one or more there not being 
persuaded, may as probably proceed from their being 
hardened, and being out of their place, and in an 
incapacity to hear the requiring, as that the thing 
is not required of them ; which none can deny, hut 
it may as well he supposed, as the contrary. But for 
(he further clearing of this matter, hefbre I conclude, 
I shall not doubt both to affirm and prove these fol- 
lowing propositions : 

First, That there never will, nor can he Assert, i. 
wanting, in case of controversy, the Spirit of God to 
give judgment through some or other in the Church 
of Christ, so long as any assembly can properly, or 
in any tolerable supposition be so termed. 

Secondly, That God hath ordinarily, in Assert 2 . 
the communicating of his will under his gospel, 
employed such, whom he had made use of in gath- 
ering of his Church, and in feeding and watching 
over them ; though not excluding others. 

Thirdly, That their 'A facto, or effectual Assert. 3 . 
meeting together, and giving a positive judgment in 
such cases, will not import tyranny and usurpation, 
or an inconsistency with the universal privilege, that 
all Christians have, to be led by the Spirit ; neit^ 
will the pretences of any contradicting them, or re- 



272 A PBR8UA8IY] TO UNITY. 

fusing to submit upon the account they sec it not, or 
p excuse them from boin^ really guilty of disobey- 
ing God. 

.... I, For the first, to those that believe the 

1<ru Scripture, there will need no other proba- 

tion, than that of Matt, xxviii. 20: u And lo, I am 
with you al\vay,even unto the end of the world."' 
And xvi. 18, "And the gates of hell shall not pre- 
vail against it." 

Now, if the Church of Christ were so destitute of 
Theinfaiiibie the Spirit of God, that in case of difference 

Spirit the x ' 

of hdi there were not any found, that by the in- 

( .mn it pre- * . 

writagaiatf. fallible Spirit could give a certain judg- 
ment ; would not then the gates of hell prevail 
against it ? For where is strife and division, and no 
effectual way to put an end to it, there not only the 
gates, but the courts and inner -chambers of dark- 
ness prevail ; for where envying and strife is, there is 
confusion and every evil work. 

But that there may be here no ground of mistake, 
or supposition, that we were annexing infallibility to 
certain persons, or limiting the Church to such; I 
understand not by the Church, every particular gath- 
ering or assembly, circumscribed to any particular 
country or city: for I will not refuse, but divers of 
them, both apart and together, if not established in 
God's power, may err, Nor yet do I lay the abso- 
Thccrring lute stress upon a general assembly of per- 
pcopfe ' BOnS, as sueh, picked and chosen out of 

every one of those particular Churches; as if what 
the generality or plurality of those conclude upon, 
were necessarily to be supposed to be theinfaiiibie 
judgment of truth: though to such an assembly ot^ 



SOBERING VRU1 DISOIPLID 273 

persons truly stated (flb thdy ought) in God's power, 
he hath heretofore revealed his will in Buch ca& 

and yet may, as the moi probable way (which shall 
be spoken of hereafter :) yet such, as a mere assem- 
bly, is not conclusive. Nor yet do r understand by 
the Church, rvery gathering or assembly of people, 

who may bold sound and true principles, or have a 
form of truth; for some may lose the life IIavinK lhc 
and power of godliness, who notwithstand- Wttoftruth. 
ingtnay retain the form or notions of things, hut yet 

are to be turned away from, because in so far (as I 
observed before) as sanctification, to wit, those that 
are sanctified in Christ Jesus, make the Church, and 
give the right definition to it : where that is wholly 
wanting, the Church of Christ ceaseth. to be; and 
there remains nothing but a shadow without sub- 
stance. Such assemblies then are like the dead body, 
when the soul is departed, which, is no more fit to be 
conversed with ; because it corrupts, and proves 
noisome to the living. But by the Church of Christ 
I understand all those, that truly and really have re- 
ceived and hold the truth, as it is in Jesus, and are 
in measure sanctified, or sanctifying in and by the 
power and virtue thereof, working in their The true 
inward parts : and this may be made up of church. 
divers distinct gatherings or churches in several 
countries or nations : I say, so long as these or any 
of them do retain that, which, justly entitles them 
the Church or Churches of Christ (which they may be 
truly called) though there may fall out some differ- 
ences, divisions, or schisms among them : as we may 
see, there was no small dissensions in the Church of 
Antioch, and yet it ceased not to be a church. Acts 

xv. 2, and 1 Cor. i. 11. 

' 18 



274 A PERSUASIVE TO UNITY. 

k% For it hath been declared unto me of you, my 
brethren, that there arc contentions among you/' 
and yet verse 2, lie entitles them the Church of God, 
them that are sanctified in Christ Jesus ; so long, I 
say, as they truly retain this title of the Church of 
Christ, as being really such, there will never he 
wanting the certain judgment of truth. For which, 
Thcr.rtain b^dea the positive promise of Christ be- 
irmh lnIV mentioned, (which is not without blas- 

ha ilhc phemy to be called in question, or doubted 
chnst. of,) I shall add these reasons. That seeing 

the Church of Christ is his body, of which he is the 
head, it were to make Christ negligent of his body, 
who styles himself the good shepherd, and hath said, 
lie will never leave nor forsake his own ; or else 
(which is worse) it will infer a posibility of error, or 
mistake in Christ, in whom, as the head are the eyes 
of the body, by which it is to be ruled in all thin--. 
Next, we never find in all the Scripture, since the 
Gospel, that ever this was wanting; but that God 
still gave infallible judgment by his Spirit in some 
of the respects above mentioned. If the transac- 
tions and controversies of the after centuries be al- 
leged, I will boldly affirm and prove, that there was 
never a true judgment wanting, so long as the nature 
and essence of the true Church was retained ; if any 
will needs affirm otherwise, let them show me where, 
and I will answer it. Though T deny not, (that after 
the mystery of iniquity did begin to work, or had BO 
wrought first by intermixing, and afterward by alto- 
gether forsaking the nature of truth, retaining only 
tie- hare name of the Church) hut that there might 
be BOme BCattered ones, here and there one in a n;u 



DTCERNING TBU1 DISCIPLINE, 275 

don, and now and then one in an age, who by the 
power and virtue of the Spirit of Life working in 
them, mighl be truly Banctified; yel these were but 

witnessefl in sackcloth, no ways sufficient w 
to give these assemblies, in which they *****»*' 
were engrossed, the appellation of the Church of 
Christ, coming no more under observation by the 

aerality, nor having as to them any more influ- 
ence, than some tittle, or scarcely discernable -parks 
of fire in many great heaps and mountains of ashes. 
And thus much to prove, that where there is any 
gathering or assembly,. which truly and properly may 
be called the Church of Christ, the infallible judg- 
ment will never be wanting in matters of contro- 
versy. - 

Secondly, that ordinarily God hath in the Asscrt , 
communicating of his will under his Gos- P rovcd - 
pel employed such, whom he had made use of in 
gathering of his Church, and in feeding and watch- 
ing over them, though not excluding others. For 
as in a natural body (to which the Church of Christ 
is compared) the more substantial and powerful 
members do work most effectually ; and their help is 
most necessary to supply any defect or trouble in the 
body: so also, if there be diversities of gifts in the 
Church (as is above proved) and some have a greater 
measure, and some a lesser ; those that have the 
greater, are more capable to do good and to help the 
body in its need, than others, that are weaker, and 
less powerful : since there are strong and weak, 
babes and young men, " who have overcome the evil 
one, and in whom the word of God abideth;" such 
arc more able when the enemy besets, to resist (hav* 



27G A PERSUASIVE TO UNITY. 

ing already overcome) than others, who are hut yet 

Wrestling, and not conquerors. Now, every contro- 
Fromthebe- versy and dissension in th o Church cornea 
the enemy from the besetments of the enemy ; yet if 
■rife. any of these strong or young men, or pow- 

erful members, go from their station, it is not denied, 
but that they are as weak as any ; and it is presup- 
posing their faithfulness in their place, that I thus 
affirm, and no otherwise. Nor yet do I limit the 
Lord to this method : " For in him are all the treas- 
ures both of our wisdom and strength;" and the 
weakest in his hand is as strong as the strongest, who 
may now, as well as heretofore, kill a Goliath by the 
hand of little David : yet we see, the Lord doth or- 
dinarily make use of the strong to support the weak ; 
and indeed, when such as may be termed weak, are 
so made use of, it alters the nature of their place, 
and constitutes them in a higher and more eminent 
degree. For though it was little David, it w r as also 
he that was to be King of Israel. Though the Apos- 
tles were mean men among the Jews ; yet they were 
such, as were to be the Apostles of the Lord of glory, 
instruments to gather the lost sheep of the house of 
Israel, and to proclaim the acceptable day of the 
Lord. And though Paul was once accounted the 
least of all the saints, a child born out of due time : 
yet was he him, who was to be the greatest apostle 
of the Gentiles. 

Now then let us consider, whom the Lord makes 
nse of in the affairs of the primitive Church, and 
through whom he gave forth his infallible judgment ? 
Did he not begin first by Peter! lie was the first, 
that spake in the first meeting they had, Acts i.,and 



CONCBBKING TBV1 DISCIPLINE, 277 

who first stood up after the pouring forth of the Spirit; 
and who first appeared before the council of the Jews, 

and spake in behalf of the Gospel of Christ : though 

I am far from calling him (as some do) the Prince of 

the Apostles; yet I may safely say, he was one of 
the most ancient and eminent, and to whom Christ 
in a manner somewhat more than ordinary had re- 
commended the feeding of his flock. We see also, 
lie was first made use of in preaching to the Gentiles; 
and what weight his and James's words had in the 
contest about circumcision towards the bringing the 
matter to a conclusion, Acts xv. Yet that we may 
see, infallibility was not inseparably annexed to him, 
he was found blamable in a certain matter, Gal. ii . 
11, notwithstanding his sentence was positively re- 
ceived in many particulars. 

So also the Apostle Paul argues from his gather- 
ing of the Churches of Corinth and Galatia, that they 
ought to be followers of him ; and positively con- 
cludes in divers things : and upon this supposition 
exhorts the churches (both he and Peter) in many 
passages heretofore mentioned, (which I will not, to 
avoid repetition, again rehearse,) to obey the elders 
that w T atch for them ; to hold such in reputation, and 
to submit themselves to them that have addicted 
themselves to the ministry of the saints, I Cor. xvi. 
15, 16. 

Also we see, how the Lord makes use of John his 
beloved disciple, to inform and reprove the seven 
Churches of Asia ; and no doubt, John, (the rest by 
the usual computation being at that time all removed) 
was then the most noted and famous elder alive : and 
indeed, I mind not where, under the Gospel, Christ 



278 A PKKSVASIVI- To UNITY. 

hath used any other method, but that he always in 
revealing his will hath made use of such, as he him- 
self had before appointed elders and officers in his 
Church, Though it he far from us to limit the Lord, 
so as to exclude any from this privilege; nor yet on 
the other hand will the possibility hereof be a suffi- 
cient warrant to allow every obscure member to stand 
up, and offer to rule, judge and condemn the whole 
body : nor yet is it without cause, that such an one's 
message is jealoused, and called in question, unless it 
have very great evidence, and be bottomed upon some 
very weighty and solid cause and foundation. And 
God doth so furnish those whom he raiseth up, in a 
singular manner, of which (as I said) I mind no in- 
stance in the Kew Testament : and in the Old we 
see, though it was strange, that little David should 
oppose himself to the great Goliath, yet he had before 
that killed both the lion and the bear, which was no 
less improbable; and which of all is most observa- 
ble, was before that time by the appointment of God, 
and the hand of the prophet anointed King of Israel. 
Compare the 16th and 17th chapter of the 1st of 
Samuel. 

Now as to the third, that any particular persons de 
Amct1 >to, or effectually giving out a positive 

" tl judgment, is no encroaching nor imposing 
upon their brethren's conscience, is necessarily in- 
cluded in what is said before ; upon which for further 
probation there will only need this short reflection. 
That for any member or members in obedience to 
the Lord to give forth a positive judgment in the 
Church of Christ, is their proper place and office, 
they b ling called to it; and bo for them to exercise 



CONCERNING TRUE DISCIPLI* 279 

that place m the body, which the head movee them 
to, ia doI to usurp authority over their fellow-mem- 
bers: as on the other hand to submit and obey, (it 
being the place of some bo to do,) is nota renouncing 
a being led by the Spirit ; seeing the Spirit leads 
them so to do; and not to obey, in case the judg- 
ment be according to truth, and the Spirit lead to it, 
is, no doubt, both offensive and sinful. And that 
all this may be supposed in the Church of Christ 
without absurdity, and so establish the above men- 
tioned propositions, will appear by a short review of 
the former passage 

If that Peter and James their giving a positive 
judgment in the case of difference in divers particu- 
lars, did not infer them to be imposers, so neither 
will any so doing now, being led to it by the same 
authority : every one may easily make the applies 
tion. And on the contrary, if for any to have stood 
up and resisted their judgment, pretending an un- 
clearness, or so, and thereby held up the difference 
after their sentence, breaking the peace and unity 
of the Church, (things being concluded with Acts xv. «. 
as it seemed good to the Holy Ghost, and to us,) I 
say, if such would have given just cause of offence, 
and have been cut off, as despisers of dignities of 
old, will not the like case now occurring hold tln k 
same conclusion ? Now whether those propositions 
do not hold upon the principles before laid down 
and proved, Heave to every judicious and impartial 
reader to judge. 

Moreover, we see, how positive the Apostle Paul is 
in many particulars throughout all his epistles, in- 
asmuch as he saith, 2 Thess. iii. 14, "If any maq 



280 A PERSUASIVE To UNITY. 

obey Dot our word bv this epistle, note that man, and 
have no company with him, that he may be ashamed." 
And in many more places before mentioned, where 
■ lie commands them both to obey him and 
" - a* several others, who were appointed (no 
doubt by the Spirit of God) to be rulers 
icadwnto. among them J and yet who will say, that 
cither the apostle did more than he ought, in com- 
manding? Or they less, than they were obliged to, 
in submitting? And yet neither were to do an}' 
thing contrary or more, than the Spirit of God in 
themselves led them to, or allowed them in. And if 
the Church of God bear any parity or proportion 
now in these days, with what it did of old (as I know 
no reason why it should not) the same things may 
now be supposed to take effect, that did then ; and 
also be lawfully done upon the like occasion pro- 
ding from the same Spirit, and established upon 
the same basis and foundation. And thus much as 
to that park, to show, in whom the power of decision 
is : which being seriously and impartially considered, 
is sufficient to clear us from the tyranny either of 
popery, or any other of that nature, with those that 
are not either wilfully blind, or very ignorant of 
popish principles, as the judicious reader may ob- 
serve. But seeing, to manifest that difference, was 
one of those things proposed to be considered of, I 
shall now come to say something of it in its proper 

placa 



OONCBUTCNQ Tiu 1: DISCIPLINE* 281 

SECTION VIII. 

HOW THIS GOVERNMENT altogether DIFFERBTH PEOM 
THE OPPRESSING AND PERSECUTING PRINCIPALITY 

OF THE CHURCH OF ROME, AND OTHER ANTI-CHRIS- 
TIAN ASSEMBLIES. 

Whatever way we understand the popish princi- 
ples in this matter, whether of those that n™i nr. 

x 7 position 

are most devoted to the see of Rome, as the 3, p™^ d - 
king of Spain's dominions, and the princes of Italy; 
the Jesuits and generality of all those called reli- 
gious orders, who hold, that Papa in cathedra won 
potest errare, licet absque concilio ; that is, That the 
pope in his chair cannot err, though without a coun- 
cil; or of those that are less devoted, who plead this 
infallibility in the pope and council lawfully con- 
vened, who yet by the more zealous are reckoned 
petty schismatics ; I say, whatever way we Princ i p i es 
take them, all those that do profess them- R^mfsh 
selves members of the Romish church, and church. 
are so far such, as to understand their own princi- 
ples, do unquestionably acknowledge, 

First, That no general council can be law- L 

fully called, without the bishop of Rome, as Christ's 
vicar and Peter's successor, call it. 

Secondly, That either he himself,or some it 

for him, as his legates, must be there present, and 
always preside. 

Thirdly, That the members having vote, m. 

are made up of bishops or presbyters, or commis- 
sioners from the several orders, being of the clergy. 

Fourthly, That what is concluded on by iv. 

plurality of votes, and agreed to by the pope and his 



282 A PERSUASIVE TO UNITY. 

legates! must necessarily be supposed to be the judg- 
ment of the infallible Spirit. 

v. Fifthly. That all the members of the 

church are bound implicitly to receive and believe 
it, because it proceeds from a council to be account- 
ed lawful in the respects above mentioned, without 
regard to the intrinsic or real truths of the things 
prescribed, or bringing them in any respect to the 
test or examination of the Spirit of God in them- 
selves, or the Scripture's testimony, or their agree- 
ment or disagreement with truths formerly believed 
and received : for so much as to prove or try them 
by way of doubt, they reckon a breach of the first 
command; as on the other hand a matter of merit, 
implicitly to receive and believe them, however in- 
consistent with the testimony of the Spirit in one's 
own heart, Scripture, truth and reason, 
vi. Sixthly, That no man as a member of 

the church of Christ in that simple capacity, unless 
a clergyman, or the ambassador of some king, &c, 
can be admitted to sit, vote, or give his judgment. 
vii. Seventhly, That it is in no respect to be 

supposed, that any members, especially laics, whether 
in a particular city, country or nation, may meet 
concerning any things relating to the faith and wor- 
ship of the church, and give by the Spirit of God 
any judgment ; but that all shell meetings are to be 
accounted schismatics] and unlawful. And 
vin. Lastly, That the promise of infallibility, 

and the gates of hell not prevailing, is necessarily 
annexed to the pope and council called and author- 
ized in the manner above expressed. 

\<»w if to deny every one (^ these propositions, 



CONCERNING IRU1 DISCIPLINE. 288 

wherein all understanding men know the errors and 
abuses of the Romish charch consist, be to be po- 
pish; then indeed may we be supposed to be one 
with the Papists in this matter, but no otherwise: 

so that the very mentioning of these things is suffi- 
cient to show the difference betwixt us and them. 
But if any will needs plead our agreement with 
them thus : 

The Tapists affirm an infallibility of Objection, 
judgment in the church of Christ, and so do you; 
therefore you are one with Papists. 

I answer, that proves no more our one- Answer x. 
nesa in this matter, than if it should be said, the 
Papists plead that, God ought to be worshipped, and 
so do you ; therefore ye agree : notwithstanding of 
the vast differences as to that, which is not only 
known betwixt us and them, but betwixt them and 
all Protestants, who agree more with them in the 
matter of worship, than we do. 

Next again, infallibility in the Church, Answer *. 
(according as we hold it, and I have above defined 
it,) no man upon our supposition (or hypothesis) can 
deny it. For since we first assert, as a principle, 
that no gathering, no church, nor assembly The true 
of people, however true their principles or ^0^*^ 
exact their form be, are to be accounted llble Spmt * 
the Church of Christ, except the infallible Spirit 
lead and guide; what can be the hazard to say, that 
in such a church there is still an infallible judgment ? 
Indeed, this is so far from Popery, that it resolves in 
a proposition quite contradictory to them. The Ro- 
manists say, that the infallible Spirit always accom- 
panies the outward visible professors, and is annexed 



284 A PEKSUASIVE TO UNITY. 

to the external succession of bishops and pastors, 

though ever so vicious as to their lives : yea, though 

perfect atheists and infidels in their pri- 

'^ n vate judgments, yet if outwardly professing 
gft*g the catholic faith, and subjection to the 

^ Church, they must be partakers of the in- 

;,!? the fallible Spirit. We say the quite contrary, 
| 'in 1 " 1 that where there is either viciousness of 

iaiity persons, or unsoundness of judgment in the 
andthe'rc-' particular members, these cannot, by virtue 
of any outward call or succession they have, 
or any profession they make, or authority they may 
protend to, so much as claim an interest in any part 
of the Church of Christ, or the infallible Spirit. 

So then, if we admit none to be members of tho 
church, but such as are led and guided by the Spirit, 
TiHMnfhiu- it will be no popery in the second place to 
where ft is. " affirm, that where there is a company of 
people so gathered, who are not any longer to 
retain justly the name of the Church of Christ, 
than they are led and guided by his Spirit, or a 
church so qualified and designed, there is still 
an infallible judgment. So that this infallibility is 
not annexed to the persons, to the succession, to the 
bare visible profession, (though true, which the 
Church of Rome is denied to be,) or to any society, 
because of its profession; but singly and alone to 
the true, real and effectual w T ork of sanctifiea- 
tion and regeneration, the new creature brought 
forth in the heart: and this is the spiritual man, 
which the apostle saith, judgeth all things, 1 Cor. 
ii. 15. To affirm, there is an infallibility here, can- 
not well be condemned by any, or whoso doth, must 



CONCERNING Tiui: DISCIPLINE 285 

, the Spirit of God is fallible ■ for we place 

the infallibility in the Spirit and in the power, not 
in the persons. And bo these are the degrees we 
ascend by: "Because such and such men are Led by 

the Spirit of God, and are obedient to the grace in 

their hearts, therefore are they members and officers 

in the Church of Christ. And because they are 
members of the Church of Christ in the respect be- 
fore declared, therefore there is an infallible judg- 
ment among them." We do not say, because such 
men profess the Christian faith, and have received 
an outward ordination, and so are by a lawful suc- 
tion formally established officers in the Church, 
when they meet together, (according to certain rules 
above declared,) there is an infallibility annexed to 
their conclusions, and they cannot but decide what 
is right ; or rather, what they decide must needs be 
supposed to be right. AVho seeth not here a vast 
disproportion ? 

Now we differ herein fundamentally, that is, as to 
the very basis and foundation upon which we build ; 
and that not only from the Church of Rome, but 
also from the generality of Protestants in this matter. 
All Protestants do acknowledge a general council to 
be useful, yea, necessary in the case of di- ^^^^ 
vision or debate; let us consider the basis ^5 or* 
upon which they proceed, and the stress ^undi 
they lay upon it. among ~ 

First, All jointly, both the prelatical and presby- 
terial, will have this synod or council to , Protes _ 
consist of a convocation of the clergy, cho- tants ' 
sen and sent from the particular congregations, with 
some few laic elders, called together by the civil ma- 
gistrate, in case he be one in judgment with them. 



28 A PEBSl \>IVE TO UNITY. 

Tlioy decide by plurality of votes. And though 
they assume n<>t an absolute infallibility, in that they 
reckon it possible for them to err; yet do they 

reckon their decisions obligatory upon their sup- 
posed consonancy to the Scripture: and however do 
affirm, that the civil magistrate hath power to con- 
strain all to submit and obey; or else to punish them 

either by death, banishment, imprisonment, confis- 
cation of goods, or some other corporeal pain; even 
though such be persuaded and olFer to make appear, 

that the decisions they refuse, are contrary to the 
Scriptures. 

And lastly : (among the Papists) none, though 

2 . Papists, otherwise confessed to be a member of the 
church botli knowing and sober, except commission- 
ate in some of the respects above declared, can be 
admitted to sit, vote and give his judgment. 

Any that will be at the pains to apply this to the 
foundation I before laid of the infallibility of judg- 

3. w c differ ment, in that we may account only to be 
both. truly called the Church of Christ, will easily 

the great difference betwixt us; which I shall 
sum up in these particulars: 

x. First, Do we exclude any member of the 

Church of Christ, that may be truly accounted so, to 
tell his judgment? 

2. Secondly, Do we say, man ought to be 
persecuted in his outwards for his dis-assent in spir- 
ituals ? 

3 . Thirdly, Do we plead, that decision is to 
pass conclusive, because Of the plurality of votes? 

And much more; which the reader may observ 
from what is already mentioned: which that it may 



CONCERNING PR1 B DISCIPLINB. 



287 



lv all man obvious al one view, will appear- some- 
what dearly by this following figure; which will 
e the reader an opportunity to recollect, what lay 
heretofore more scattered. 



I. The Romanists say, 

1. That there is an in- 
fallibility in the church : 
which infallibility is, 

when the pope calls a 
genera] council of bishops 
&c, that whatsoever they 
conclude and agree upon, 

must needs be the infajli- 
ble judgment of the Spirit 
of God, because of the 
promise of Christ, that he 
would never suffer the 
gates of hell to prevail 
against his church. 

2. And that the pope 
and council, made up of 
certain of the clergy, hav- 
ing one outward succes- 
sion, and being lawfully 
ordained according to the 
canons, are that church, 
to which that promise is 
made, however wicked or 
depraved they be ; yet 
this infallible judgment 
follows them, as being 
necessarily annexed to 



11. The generality of 
Protestants say, 

1. That though all sy- 
nods and councils may 
err ; yet Buch assemblies 

are needful for the edifi- 
cation of the church, — - 

That SUch do West. Con£ 
<>f Faith. 

consist of a con- chap. 
vocation of the cleriry, 
with some few laics par- 
ticularly chosen. That 
all others, except those - 1 
elected, have not any 
right to vote or give judg- 
ment. 

2. That such an assem- 
bly so constituted, may 
ministerially determine 
controversies of faith, 
cases of conscience, mat- 
ters of worship, and au- 
thoritatively determine 
the same. The decision 
is to be by plurality of 
votes, without any neces- 
sary respect to the inward 
holiness or regeneration 
of the persons ; if so be 



288 



A PERSUASIVE TO UNITY, 



their office, in which the 

authority still stands in 

its full strength and vigor. 



3. So that there lies an 
obligation upon the whole 
body of the church to 
obey their decrees: and 
BUch as do not, are not 
only certainly damned for 
their disobedience, but 
that it is the duty of the 
civil magistrate to punish 
such by death, banish- 
ment or imprisonment, 
&c.,in case they refuse. 



they be outwardly called, 
Ordained and invested in 

such a place and capacity, 

as gives them an author- 
ity to be members of 
such an assembly. 

3. What they thus de- 
cide (as they judge accord- 
ing to the Scripture)ought 
to be received with reve- 
rence, and submitted to : 
and those that do not, to 
be punished by the civil 
magistrate by death, ban- 
ishment or imprisonment, 
though they declare and 
be ready to evidence, that 
it is, because they are not 
agreeable to the Scrip- 
ture, they refuse such de- 
crees. 



The snncri- 

:icin- 
bcrs. 



m. The Quakers say, 

1. That whereas none truly ought, nor can be ac- 
counted the Church of Christ, but such as 
are in a measure sanctified or sanctifying 
by the grace of God, and led by his Spirit ; nor yet 
any made officers in the church, but by the grace of 
< ted and inward revelation of his Spirit, (not by out- 
ward ordination or succession :) from which none is 
to be excluded, if so called, whether married, or a 
tradesman, or a servant. 



• \(i TBI B D1 - i i'T.1 n r. 

2. If bo be, in Buch a church there should arise 
any difference, there will be an infallible 
judgment from the Spirit of God, which 
may be in a general assembly; yet not Limited to it, 
Lading others : and may prove the judgment 
of the plurality : yet not to be decided thereby, a 
if the infallibility wore placed there, excluding the 
fewer. In which meeting or assembly upon Buch an 
account, there is no limitation to be of persons par- 
ticularly chosen ; but that all that in a true sens.; 
may he reckoned of the church, as being sober and 
Weighty, may he present and give their judgment. 

3. And that the infallible judgment of truth 
(which cannot be wanting in such a church) whether 
it be riven through one or more, ou^ht to -To be 

. v • «■ i i submitted 

be submitted to, not because such persons unto. 
give it, but because the Spirit leads so to do : which 
every one coming to in themselves, will willingly 
and naturally assent to. And if any through dis- 
obedience or unclearness, do not all that the Church 
ought to do, she is to deny them her spiritual fellow- 
ship; in ease the nature of their disobedience be of 
that consequence, afl may deserve such a censure; 
but by no means for matter of conscience to molest 
trouble, or persecute any in their outwards. 

Who will be at the pains to compare these three 
seriously together, I am hopeful, will need no further 
argument to prove the difference. But if any will 
further object, What, if it fall out de f"<-fo } objection, 
that the teachers, elders, or plurality do decide, and 
from thence will say, this is like the Church of Rome* 
and other false churches? It will be hard Answer. 
to prove that to be an infallible mark of a wrong 

19 



290 A PBB8UA8IVI To UNITY. 

judgment, as we have dot said it is of a right And; 
indeed, to conclude it were bo-, would necessarily 

condemn the Church in the apostles' days, where we 
, the teachers and elders, and so far as we can 
observe, the greater number did agree to the deci- 
sion, Arts i. 15, For if the thing he right, and ac- 
cording to truth, it is so much the better, that the 
elders and greater number do agree to it; and if 
wrong, their affirming it will not make it right : and 
truly, a gathering, Where the elders and greater 
number are always or most frequently wrong, and 
the younger and lesser number right, is such, as we 
cannot suppose the true Church of Christ to he. 
And it' any will plead, that there is now no infallible 
judgment to he expected front the Spirit of God in 
the church, it (no doubt) will leave the dissenters as 
much in the mist, and at as great a loss, as those 
they dissent from : both being no better than blind 
men, hitting at random, which will turn Christianity 
into scepticism. And though we may acknowledge, 
that this uncertainty prevails in the generality of 
those called churches: yet we do firmly believe (for 
the reasons above declared, and many more that 
might be given) that the true Church of Christ has a 
more solid, -table foundation; and being never sepa- 
rated from Christ, her head, walks in a more certain, 
Bteady and unerring path. 



CONCERNING TRUH DISCIPLINE 201 



THE CONCLUSION. 

The substance, then, of what is asserted and 

proved in this Treatise, resolves in these Awmmaiy 
following particulars : rftfw whole. 

First, That in the church of Christ, when i. 

it consists of a visible people (for I speak not here 
of the church in the dark night of apostasy, that 
consisted not of any society visibly united) gathered 
into the belief of certain principles, and united in 
the joint performance of the worship of God, as 
meeting together, praying, preaching, &c, there ia 
and still must be a certain order and government. 

Secondly, That this government as to n. 

the outward form of it, consists of certain meetings, 
appointed principally for that end ; yet not so, as to 
exclude acts of worship, if the Spirit move thereunto. 

Thirdly, The object of this government m. 

is two-fold, outwards and inwards. The outwards 
relate mainly to the care of the poor, of widows and 
fatherless ; where may be also included marriages, 
and the removing of all scandals in things undenia- 
bly wrong: the inwards respect an apostasy either 
in principles or practices, that have a pretence of 
conscience, and that either in denying some truths 
already received and believed ; or asserting new doc- 
trines, that ought not to be received. Which again, 
(to subdivide) may either be in things fundamental, 
and of great moment; or in things of less weight in 
themselves, yet proceeding from a wrong spirit, and 



292 A rKKSUASIVE TO UNITY. 

which in the natural and certain consequence of 

them tend to make BChismS, divisions, animosities, 
and in sum, to break that bond of love and unity, 
thai is so needful to be upheld and established in the 
Church of Christ And here come also under this 

consideration all emulations, strifes, back-bitings and 

evil surmising*. 

iv. Fourthly, That in the true Church of 

Christ, (according to the definition above given of 
it,) there will in such cases of diiiereuces and con- 
troversies still be an infallible judgment from the 
Spirit of God, either in one or other, few or more. 

v. Fifthly, That this infallible judgment is 

only and unalterably annexed and seated in the 
Spirit and power of God; not to any particular per- 
Bon or persons, meeting or assembly, by virtue of 
any settled ordination, office, place or station, that 
such may have or have had in the church ; no man, 
men, nor meeting, standing or being invested in any 
authority in the Church of Christ upon other terms, 
than so long as he or they abide in the living sense 
and unity of the life in their own particulars ; which 
whosoever one or more inwardly departs from, ipso 
Loses all authority, ofliee, or certain discerning, 
lie or they formerly have had ; though retaining the 
true principles and sound form, and (may be) not 
fallen into any gFOSS practices, as may declare them 

generally to be thus withered and decayed. 

vi. ihly, That Jesus Christ under the 

pel hath ordinarily revealed his will in such eases 



BTCBRNIN9 TBI H DISCIPLINE 

through the elders, and ministers of the church, or 
a general meeting : whose testimony is neither to be 
despised or rejected without good cause. Neither 
is their taking upon them really to decide, any jus! 
ground to charge them with imposition, or to quar- 
rel with their judgment ; unless it can be proved, 
that they cure decayed, and have lost their discerning, 

as above. 

Seventhly, That to submit and obey in vn. 

such cases, is no detracting from the common privi- 
lege of Christians to he inwardly led by the Spirit, 
Beeing the Spirit has led Rome heretofore so to do, 
and yet may. And that every pretence of unclear- 
ness is not a sufficient excuse for disobedience, see- 
in g that may proceed from obstinacy, or a mind pre- 
possessed with prejudice: yet say I not, any ought 
to do it, before they be clear ; and who are every 
way right, will not want clearness, in what they 
ought to do. 

And lastly, That these principles are no vm. 

ways tainted with imposition, or contrary to true 
liberty of conscience: and that they fundamentally 
differ from the usurpations both of Popery, Prelacy 
and Presbytery, or any other of that nature. 

Eobert Barclay. 



A SUPPLEMENT 

WRITTEN FOR THE SAKE OF SUCH AS ARE HONESTLY DE- 
SIRING TO KNOW THEMSELVES TO BE of ONE 

SAVED BODY; 

NEVERTHELESS, BECAUSE OF THE DIVISIONS AMONG 
THEM WHO CLAIM TO BE THE SUCCESSORS OF 
THE PEOPLE WHO APPROVED THE FOREGOING 
TESTIMONIES, more earnestly soliciting THEIR 

ATTENTION ; SEEKING THAT ALL OF THEM MAY TRULY 
BECOME ONE SAVED PEOPLE, MEETING TOGETHER, 

holding forth example before and with precept. 
For their meeting separately they are without 
excuse if they duly consider one another to 
provoke unto love and to good works. 

GOOD, GOD'S SUBSTANCE and IMAGE, is not DI- 
VIDED FROM HIM: if IT is seen and known 

AMONGST MEN, IT MUST BE THAT IT COMETH OUT 

OF THEM; and, TO COME OUT OF THEM, IT 

MUST HAVE BEEN PLACED IN THEM ; THE VESSEL, OR 

their body and spirit, FIRST HAVING BEEN PRE- 
PARED : proving that the OUTWARD AND THE 
INWARD, THE NATURAL AND THE SPIRITUAL, 
must be owned TOGETHER, for men MUTUALLY 
TO HAVE the manifestation of god amongst 

THEM. 



Dsab Ukadkr: 

Thou hast had put before theo, in 
order for thy watchful and prayerful perusal and ob 

, that which is true testimony respecting the 
form of God ; which form appears (Titus ill. 4.)wi 
to Qod and man; First, in thy loving and wor- 
shipping God in Spirit and in Truth; and, Second, 
in thy brotherly care for thy neighbor, as for thyself. 

Of this form, whatsoever may be known, is mani- 
fest in man by the true light ; but it is only as man's 
eye is kept good that he can perceive that form : and 
he can only receive true testimony concerning it, by 
that which is the true witness of things not seen, 
even the evidence of good by the substance of it which 
is within him ; and may be known bg him to be so, 
except he be reprobate, or unwilling to come to the proof, 
and bring his deeds to the trite light (John i. 9), thai 
teas and is One with Him who spoke light into being. 

If thou hast read this testimony to the Love, Wor- 
ship, and Discipline which is of God, and hast re- 
ceived it from Him through true witness, thou hast 
had a hearing and sight of that form of God in the 
flesh, which never corrupts, but is preserved in the 
flesh by baptism into death unto sin; wherein the 
flesh rests in hope of that resurrection which is tho 
Life of God, and restores His form in that body and 
soul only which is quick n I bg His Spirit, and made 
conformable to His will and work : because it is not 
possible that the good form should bo holden of 
the body and soul that is in death by sin. Acts ii. 21. 



208 A PBRSUA8IVB TO UNITY. 

Whosoever hath this testimony, and hath the wit- 
nessofit,in himself, by the resurrection of Jesus 
Christ, teacheth it not traditionally and dogmatical- 
ly; hut destreth and inviteth every man to come to the 

f of it in the love of the Truth (Jesus Christ) 
and of God (his Father); which love is the begin- 
ning of IlivS creation, and the life of all that exists 
and consists : and is that by which the body of Jesus 
Christ, the true light of the world, the Church and 
form of God manifest in the flesh, was and is pro- 
ved from corruption. 

Tins body is one; and is sent into the world ten- 
der necessity to suffer, and to rise from the dead the 
third day after men with wicked hands crucify and 
slay any member of it, (which doing, is all that they 
can do, Luke xii. 4); that repentance and remission of 
sins may he preached in the name of that One suffering 
and riSi a body among all nations, beginning at Jerusa- 
lem: of which things they who abide with Christ, 
being living members in and of him, are no more than 
Wlb ■ and they submit their testimony for proof 

through suffi ring, when faithful unto the same death 
unto sin which their Master died : for the disciple is 
not greater than his Lord, nor the branch than the 
Vine. 

H<>\v needful it is that all they who make the high 
profession of being one with the People of God, 
called Friends (and Quakers, as trembling at the 
Lord's word) should submit themselves one unto another 
before Him, desiring and seeking to be proved, that 

that which is impure and imperfect may be done 
away! Tt is not righteousness, but unrighteousn 
which separates as; and it is not to our advantage to 
compare ourselves with ourselves: we should take 



SUPPLEMENT, 299 

comparison with our great ISzemplar, if we would knaw 

wherein wo are oui of the way. The true believers in 

him are gathered into unify by one Spirit, into the in- 

nant) Jesus Christ; not in a form of words 

only : nor for such things asdifferencee ofbpinionsand 
forms of words, do they shut out any thai belu ve; but 
withdraw themselves from contentions about them. 
"For where Envying and strife is, there is confusion 

and every evil work. Who is a wise man and en- 
dued with knowledge among you? Let him shew 
out ()( a good conversation his works with meekness 

of wisdom. But if ye have bitter envying and strife 
in your hearts, glory not, and lie not against the 
Truth. This wisdom descendeth not from above, 
but is earthly, sensual, devilish. But the wisdom 
that is from above is first pure, then peaceable, gen- 
tle, and easy to be entreated, full of mercy and good 
fruits, without partiality, and without hypocrisy. 
And the fruit of righteousness is sown in peace, of 
them that make peace." — James iii. 13-18, and iv. 
11, 12. " Speak not evil one of another, brethren. 
He that speaketh evil of his brother, and judgeth 
Lis brother, speaketh evil of the law, and judgeth 
the law : but if thou judge the law, thou art not a 
doer of the law, but a judge. There is one law- 
giver, who is able to save and to destroy : who art 
thou that judgest another?" 

What the believer has to mind and do, is to " shew 
out of a good conversation his works w T ith meek- 
ness of wisdom," having confidence that the one 
law-giver is able to save and to destroy; so that the 
believer in the Truth can in "quietness and confi- 
dence" submit to suffering because of keeping Ilia 



300 A PERSUASIVE TO UNITY. 

commandment; and in that good cause, may enjoy 
the fruit of righteousness which is sown in peace. 

Is it not evident that the spirit of the true mother 
o{ the living child was not, neither is it with that 

rson who is consenting that the living body of the 
child which is the son of the true mother shall be 
divided! 

O Friends! let me call to mind among those who 
can remember it,* the condition of feeling that pre- 
vailed amongst the people in and about the year 
1827, which culminated in a division of the body of 
Friends, as a means of closing the strife which was 
amongst them: and remember, that this thought and 

ing, was not confined to either part ; so that m Uht r 
part in that respect can justly claim any superiority 
oxer the other. In considering of a suitable nomina- 
tion for Clerk to the Yearly Meeting that year, tin re 
I a prevalence of disposition to seek to avoid con- 
tention, and to end //, by taking the wise advice of the 
Apostle, 1 Cor. vi. 5, which should have led them, not 
thinking of men above that which is written, nor 
being pulled up for one man against another, 1 Cor. 
iv. 6, to have sought or selected such an one for that 
Bervice from among those who were less esteemed in 
the Church; and yet were such as from whom one 
could have been -elected for the occasion; or i 
it was much cause far shame. Wanting this considera- 



*NOTB, — To recur to these lhin.es to mc (Phil. iii. i) indeed is gli c vuua , yet for 
the cause nice I hope it is safe ; for, if 4 that has divided and alienated 

' on the ri^ht foun- 
1. iul 'classes must Stand open tO the softening influences of r/:e love of 

rathrc p. thing 

t!i it .•' Beth for the present to ; :" nevertheless (Heb. .\ii. n. 

11 1 ble fruit of righteousness unto them who art 

lift up your hand* wn, and the f 

: feet, lest that whkh is lame be turned out of 

tbc pray ; but Utit I 



BUPPLKM5T, 

lion in love one unto another, it was claimed that 
one Bhould serve that office who iras not approved in 
that good submission : hence the division of feeling 
was not lessened, but the feet of the people were 

more turned from the way of peace; and the fever 
and sickness increased until the power to d 
cud was lost; and the creature hewing but the divided 
f was left: which is a witness of unfitness for 
offering to God, until the power to ruminate is re- 
stored in the Bame creature; or both are found in 
body by the resurrects n of Jesus Christ, 

Let me entreat all who are now in separation 
claiming the name of Friend, and who have come 
upon the stage of action since that time, not to excuse 
then \ from an examination into this matter, as 
though themselves are not concerned now in it : for 
truly it should he cause of serious concern to them 
while they acquiesa in a continuance of a division of 
the body of that creature begotten in Jesus Christ, 
(1 Cor. iv. 15) through the Gospel; and while they 

/ess to be of her who is the mother of allihe mem- 
bers of his body, and teach that men should walk in 
the light, and be led by the Spirit of Truth. 

Can any of us who claim the substance of the 
Friend, do it justly without acknowledging the call 
of the Lord to repentant* towards G-od in this reaped \ 

Let me put before us the marks of our steps, that 
we may judge in the Light of Truth whose imprint 
they bear: And First, to all those who are now on 
the stage of action, claiming to be Jesus Chri 
Friends, yet divided, and so are making an imprint 
with a cloven foot, but who do not ruminate, and 
are neglecting or unwilling to meet together to de- 



302 A PERSUASIVE TO INITY. 

liberate and consider of our profession, in tfu p 
ence of the L *rd and of each other, as those creatures 
place themselves who chew the cud and also divide 
the hoof, and wore acceptable in the typical sacri- 
fices of the Lord's chosen people. And next, to all 
of us who remain since our different divisions, making 
divided footprints, and refusing or neglecting to de- 
liberate and consider together, or chew the cud ; are 
we, any of us, acceptable in sacrifice, ss parts of that 3 
whirl. Jiving, is an undivided body, to the praise of 
Gk>d? 0, beloved, and truly longed for by me in 
the Lord's presence, let us further consider the foot- 
marks which we have made and still stand to defend 
while we refuse to ruminate together, an 1 keep our 
hearts and mouths closed over that which we have 
taken into the mind one against another, as food is 
taken into the body; and are without mutual desire 
for edification ; which is a building up of One bod// , 
by mutual condescension in the parts, and by and in 
mind. 
Do they who made the first move by way of divi- 
sion, in withdrawing from meeting with those whom 
they deemed offenders, so long as they neglect to fulfill 
the law of Christ in such and do not sale oppor- 

tunity and endeavour to gain their brethren to delibe- 
rate with them, and consider how that which is real- 
ly disorderly may be withdrawn from, and how true 
: i may i>< revived, stand in any sufficient manifesta- 
tion of " repentance toward God (Acts xx. 21) and 
faith toward our Lord Jesus Christ," in relation to 
this want of unity amongst those whose profession re- 
quires it, it* they would not be found hypocrites? and 
do not they remain subject to the same marl;, and in 



VENT. 

the same 

h hav end not to consist with 

" g' d in the hig ith glory to one 

man above another: nor vrith u peace on earth" but 
ntimumce of the feelings of disunity ; 

ercome the : g of good will 

amongst men, and I efai/y crue: 

in the bodv of 1 :i? 

Men in this condition are liable to be given orcr of 

things which do 
note edification ; and in which they may bee 
" fi ith all (Rom. L 28- - unrighteousness. I 

.tion, wickedness, covetousness, maliciousness; 
full of envy, murder, debate, deceit, malignity : wi 

i, back' hater- :eful, proud, 

boa inventors of evil things, disobedient to | - 

:hout understanding, covenant-break 
without :ral affection, implacable, unmerciful; 

who, knowing the judgment of God, that they which 
commit such things* are worthv of death, not onlvdo 
the but have pleasure in them that do them/' 

Oh ! .. ::ie riehes of His go inese an ] for- 

bearance and long-suffering ; not knowing that the 
goodness of God leadeth us to repentan 

our hardness a irts treasure 

us wrath asrainst the d. ~vra:h and r - 

» 

tion of the righteous judgment of God; who will 
render to evervman according to I > them 

who by patient continuance in well-doing seek for 
erlorv and honor and immortalitv, eternal life : but 
unto them that are contentious, and do not obey the 
Truth, but obey unrighteous: — . indigi ;tion and 
rh, tribulation and anguish, upon eve: I of 



804 A PERSUASIVE TO UNITY. 

man that doeth evil, of the Jew first, and also of the 
Gentile : but glory, honor, and peace, to every man, 
that worketh good, to the Jew first, and also to the 

Gentile: for there is no respect of persons with 
God- For as many as have sinned without law shall 
also perish without law : and as many as have sinned 
in the law shall be judged by the law;* in the day 
when God shall judge the secrets of men by Jesus 
Christ according to my Gospel." — Rom. ii. Read 
the whole : " for the name of God is blasphemed 
among the Gentiles through" those xcho claim to be 
Friends and will not meet together in their good form. 
Nor are those from whom these ivitlidrcir, less the 
objects of the same concern, while ting stand in de* 

i€ of the same conduct which then marked their 
course ; and neglect to strive to enter by that door for 
mutual deliberation and consideration which is in 
good will to all men, opened in and after the denial of 
self, and man's own selfish will; and while theg have 
not repented toward God, and toward ourLord Jesus 
Christ, so as to be found in that reconciling ^Yay; and 
out of thai divider's wag, in which the bodg of prof 
ing Fr'« nds was involved previous to, and at the time 
of this disruption among them. That such is la- 
mentably their state, (hey themselves sufficiently set forth 
in M A brief narrative in relation to the position of 
Philadelphia Yearly Meeting of Friends/' signed on 
behalf of a Meeting for Bufferings held in Philadel- 
phia the 12th of the 12th month, 1872. 

Far be it from me to increase offence by condemn- 
ing the just, or by justifying the wicked; both of 

d is we may perceive that whether v t in die ft 

F in it while makin^ 

tv be of that Uuc e: I KM Une ^ooei, we are alike subject to the same judical 



BUPPLBMKHT. 305 

which m ri k an abomination to the Lord. I desire to 
found accusing no man, but bearing witneso to 
the Truth; which I believe cannot be denied that I 
have done in relation to those before mentioned; and 
1 cannot but hope those of th >nd part, note under 

, will refrain from taking offence, while ad- 
verting to their own statement respecting themselv< 
in the endeavor to set forth wherein their actions are 
questionable by the law which they allow to have rc- 
></ from Him who is able to save and to destroy. 
The evil divider's way is in various opinions and 
doctrines, which men hold, who have not learned them 
by doing His will who sent Jesus Christ, nor by bap- 
tism into his death ; the One only way of coming to a 
knowledge of the Truth, and of the invisible covenant, 
into which men do not enter by an outward covenant 
in a form of words, before ceasing to do evil and 
learning to do well. So that men who are preserved 
out of the evil divider's way come to be limited \ in their 
requirements one of another, to that which they have 
'"'illy and righteously agreed upon in prayer and 
watchfulness before God. It is out of the pure 
heart that the issues of life are ; and it is by, through, 
and in the pure life in the heart, that men in th> ir 
'purified hearts^ know an inward and invisible bond 
and covenant: it is as this prevails over men, that an 
outwardhond and covenant comes to be justly known ; 
because it has issued out of them : and an outward 
covenant cannot otherwise be rightly said to exist be- 
tween them. This agrees with Robert Barclay's ex- 
position on p. 243 and the note ; and his testimony on 
pages 122,123, to end of item 7. Read also p. 88, 
89, 90, 92,' 93, 94, 99 and 103, and the note there. 

20 



A I ro UNITY. 

This being the Truth r< ing the invisible and 

inward bond and covenant, as also respecting 
outward bond which grows from and ander its ob- 
servance, and is justly binding on that ground ; it 
must be allowed that the obligation of this outward 
bond between men, and their accountability to couch 
r under and on account of it, must be limited to 

►rding to outward manifesta- 
tion; and is respective to places, and to meetings or 
churches: neverth* wrf an risible bond 

and covenant cannot be so Urnited; because of the Spirit 
which is Universal Love. 

This i - with the Apostle'e testimony in Rev. 
L, it, and iii. chap, lie was brother unto those to 
whom he wrote, and their />,and 

was in the kingdom and patience of Jesus Christ, 
in the isle that is called Patmos*, for the word of 
1, and for the testimony of Jesus Christ: being 
in ti Spirit on the Lord's day, he heard 

behind him a greal voi< a trumpet, telling 

him what Ik- >hould do with what he saw of the 
revelation of Jesus Christ, which God gave unto 
Him, to shew unto jEEs servants things which must 
shortly come to pass ; whereof lie bare record unto 
the v Churches which were in Asia,| respective- 

ly, as made known unto him for , in their out- 

ward places and persons, according both 

inward and outward joined in themsdves y axi(\ seen to he; 
30 by the Trutb Spirit of God; which did not, 

that which I h -co t<> be joined 

wen-, squeeze 1 t<> pieces; in w 

dei -i weight 
i 

muddy, boggy : which si of trial. 



BUPPLEMJ 807 

of Himself ; neither thai which is not joined to* 
Him without baptism into Jesus Chris fs death, 
and rqh ntance toward GKd 9 ixx the particulars respective- 
ly; as may be soon by attentively reading those seve* 
ral messages; and may he understood I)}' waiting 
upon Ilini win) only openeth men's understandings 
that they may understand the Scriptures. This Apos- 
tle and servant of Jesus Christ, being preserved in the 
<f God, wrote the message of Love (Rev. iii. 19,) 
to the Churches respectively, for each of them rcvpec- 
tively to regard; and this was the extent of his authority 
unto them ; nor did he speak to them of any authority 
of themselves over one another as Churches, but exam- 
pled them as a brother and companion in tribulation, and 
Si want unto them in the love of God ; who Himself 
taketh away unfruitful branches from their respective 
places in the Vine, as the Vine testified (John xv. 2:) 
" Every branch in me that beareth not fruit, my 
Father, the husbandman, taketh away : and every 
branch that beareth fruit he purgeth it, that it may 
bring forth more fruit" Which agree with Rev. ii. 
5: " Remember therefore from whence thou art fall- 
on, and repent, and do thy first works; or else 1 
will come unto thee quickly and will remove thy candlestick 
out of his place, except thou repent." See also 16, 
22 and 23 verses, and chap. iii. 3, 9, 16. But while 
it pleaseth the Husbandman that that which is un 
'fruitful should remain, and be dug about, (Luke xiii. 
8, 9,) and to purge that which needeth it, He saith 
unto that Church, or Meeting or people, which works 
the work of God under a sense of tribulation and 
poverty (although truly rich) while suffering from the 
blasphemy of them which say they are Jews, and 



B08 A PEB8UASIVB TO UNITY, 

are not, but are of the synagogue of Satan, and are 
known of Gk>d to be so, (Rev. ii. 0. 10:) " Fear none 
of those things which thou shalt suffer: behold, the 
devil shall east seme of you into prison, that ye may 
be tried, and ye shall have tribulation ten {certain) 
days; be thou faithful unto death, and I will give 
thee a crown of life." See also Rev, ii. id ? 24 to 29, 
and iii. 4, 5, 8 to 13. In all this revelation of God 
to his servant, through Jesus Christ, there is nothing 
written directing the faithful in any of the Churches 
or Meetings to leave the Meeting, though attended 
by unfaithful persons; but not to approve of their 
evil deeds : "Be watchful, and strengthen the things 
which remain, that are ready to die : for I have not 
found thy works perfect before God. Remember, 
therefore, how thou hast received and heard, and 
hold fast, and repent. If, therefore, thou shalt not 
watch, I will eome on thee as a thief, and thou shalt 
not know what hour I will come upon thee :" (Rev. 
ii. 23,) and they are commended for faithful labour 
within the sphere of their authority in their re^peetive 
plaeea ; see Rev, ii. 2, 3 and 13. 

The Church is not a mixed multitude, nor arc the 
Churches of God mixed multitudes; neither can they 
address each other as such; the true Church being in 
> r, /•// place " them that are sanctified in Christ Jesus, 
called to be saints;" and their communications should 
be "without murmuringa and disputing-, that (they) 

may he blameless and harmless, the sons of God, 
without rebuke, in the midst of a crooked and per- 
verse nation, among whom (to) shine as lights in the 

world; holding forth the word of life; that (they) 
may rejoice in the' day of Christ, that (they) have not 



BUPPLEM1 M. 809 

run in vain, neither laboured in vain." It is well 
alwavs bo bear this in mind; and also t (> remember 
that now, as formerly, when the Bona of God meet 
ether (which they should not neglect to do) Satan 
cometh also. He calleth his name Legion, and he is 
permitted to try the servants of God now, as he was 
permitted to prove Job forhLa instruction in right- 
eousness through patience and integrity.* These 
meetings are not to be neglected by Friends on ac- 
count of the trials of those in them who fear God 
and eschew evil, but rather to be faithfully kept up, 
although the exercise may be so sore that they 
sprinkle dust upon their heads towards heaven, and 
sit upon the ground seven days and seven nights, and 
none speak a word unto them, because of the great- 
ness of the grief. 

Where meetings are held in and under the form of 
God for worship or discipline, what can justify any 
sanctified persons, called to be saints, in declining 
the attendance of them in their respective places ? 
or in declining to communicate with them in speech 
or writing to advise or exhort one another, as be- 
comes the sons of God ; or to introduce, by certifi- 
cate, from one such meeting to another, those who 
advisedly change their residences ; even though such 
meetings in every place are attended by Satan also, 
who continues to go to and fro in the earth ; and to 
walk up and down in it; and to appear in them in a 
Legion of persons? That which is in the form of 
God, Tlis express image in man, cannot so appear in 
the world without person and place ; and every son of 
God must stand and be in His place in the world ; as 

* How U the body of Christ, the Church, now in the power and hand of Satan as 
typified in the case of fob ! (Job i. 12, and ii. C.) Therefore, let the tried ones dwell 
with patience in uprightness. 



810 A PERSUASIVE TO UNITY. 

every person and spirit who has Satan for the father 

of hie works, must be and appear in his place ; which 
outward persons are in their respective places tn the 
world) to be truly judged and distinguished by their 
fruits; Bxxdcnh/by him that is spiritual. The meet- 
ings of all must be held with duo regard to (heir re- 
spective places : and the exercise of godly authority 
and discipline amongst men will, from this necessity, 
be justly limited by and to these respective meetings, ac- 
cording to their several dependencies. 

It appears to have been under a weighty sense of 
this necessary limitation that the Yearly Meeting held 
in London in 1846, in reply to communications from 
Philadelphia Yearly Meeting and its Meeting for 
Bufferings, made use of the following language, as 
quoted in the " Brief Narrative" before referred 
to, on pages 23 and 24 : " We highly value and 
desire the continuance of that free, brotherly in- 
tercourse, which, for so long a period, has been 
maintained with you and the other Yearly Meetings 1 

of the American continent with which we have been 

wont to correspond. Carried on in Christian love 
and condescension, it tends greatly to our strength, 
instruction and comfort : but we doubt whether these 
objects will be promoted by entering in this corr 
pondence into the particular consideration of cases, 
which, whenever they arise, are the proper subjects 
of our discipline in our respective meetings/' 

Upon this it is remarked in the brief narrative p. 
24: "This closed the correspondence on this im- 
portant subject. 41 It was evident that the deep re- 
ligious exercise in relation to what a large number 

ur union | t>> be the pi in- 

which our early rriendi were tx un 



SUPPL1 

Friends in G ly believed to be a 

prolific sonr* ion, disunity, and di 

ion spreading throughout the 8< un- 

derstood or disregarded by Friends in Great Britain, 
and that they either saw no for, or were un- 

willing ter into a united labor with their bn 

rcn hero, in thoroughly and candidly lining the 

subject which gave rise to that exercise, and in 
assisting to apply a remedy as would restore 

unity and harmony," 
Iii this remark there is no nof the fact and 

tation pointed out by Friends of London Yearly 
Meeting respecting "the^ dor consideration of 

w, which, what they arise, arc the proper subjects of 

-/v meetings^ Nor is there 
any evidence of abetter understanding and practice 
respecting the limitation of men, or the authority of their 

tings, to tl persons and places, by the is- 

suers of this u Narrative" near 1873, than obtained 
in Philadelphia Yearly Meeting, and the members 
of it respectively, in and previous to 1827 : which 
limitation | ?e of covenant made) must be known, ac- 

knowledged, and abode in by men, before the pa- 
tient suffering which always attends the living body 
of Jesus Christ, can be truly witnessed and testified 
unto; and the unity thereof ho shown in and by men, 
as of a body composed of living members subject to 
suffering, and in different conditio! it was by the 

apostle John, in writing to the seven churches in Asia, 
under the direction of the one Head of his church, 
for the conservation and edifi of all the nu mbers in the 

f, and that wo member might be divided from good ; 
but that under the forbearance and lonff-sufferinsj of 
God, the erring might be led to repentance. 



?A2 A PERSUASTVi TO UNITY. 

On page 26 of the Bame Narrative, mention is made 
of 4k a Separation within the limits of New Eng- 
land Nearly Meeting in 1845," referred for exam- 
ination to the Meeting for Bufferings; which re- 
ported in 1849 that " a right of membership ought 
to be accorded to the members of the smaller body." 
Their report was adopted by that Yearly Meeting of 
Philadelphia, and " sent to eaeli body claiming to be 
New England Yearly Meeting." 

Thus we find this Philadelphia Yearly Meeting, by 
its Meeting for Sufferings near the elose of 1872, oc- 
cupying, (ill dityisiorij) the same ground as in 1849; 
upon which ground they accord a right of member- 
ship with themselves to those who in New England 
had set up another Yearly Meeting there, in divis- 
ion and alienation from the former established one: 
and appearing not to remember the division and 
alienation which yet remains amongst the members 
composing Philadelphia Yearly Meeting in 1827, 
when separation took place there, resulting in the 
same thing which this smaller body in Xew England 
did : for which thing only nearly all those whose lot fell 
with the larger Philadelphia Yearly Meeting were 
disowned soon after, without any other cltarge of de- 
linquency or unsoundness being brought against them in- 
dimduaUg : and this class remains to lids day without 
any intimation from the disowning class, that "if all 
classes stand open to the softening influences of the 
love of (lod, through His mercy and goodness, 

everything that has divided and alienated from each 
other may he entirely removed, and a re-estahlh-h- 
mentpn the right foundation witnessed/' "Brief 
Narrative p. 27." 



PPLEMBNT. 818 

On page 27 of the document it i> mentioned 

thai " a Separation took place in 1864 from Ohio 
Warly Meeting;" and thai Philadelphia Yearly 
Meeting decided to eleel rting parts 

" to be the regular Ohio Nearly Meeting:" and on 
page 81, it is said, "The separation there waa effect- 
ed by twelve of the representatives bringing forward 
(a name) for clerk, when thirty representatives were 
opposed to it :" Bhewing much the same condi- 
tion of alienation and disunity in that particular which 
prevailed in Philadelphia unto separation in 1*27: 
and shewing also that the part of Philadelphia 
Yearly Meeting which united in putting forth this 
"Brief Narrative/ 9 did not then, any more duly re- 
gard the apostle's teaching (1 Cor. vi. 4, 5,) than in 
1827 ; and did not stand in that M repentance* toward 
God, and faith toward our Lord Jesus Christ/'' (Acts 
xx. 21) by which only men can come to he true wit- 
nesses of the Unity of Jesus Christ and God, his 
Father; but were yet in division and alienation, and 
did not know r every bond of iniquity to be broken, 
and a being set free from the evil divider > who pufleth 
up for one man against another, and doth not duly 
regard them who are least esteemed in the church: 
but setteth men upon defending themselves, rather 
than trust in the one Law-giver, who is able to save 
all who are willing to suffer with Him, and to destroy 
all that withstands the holy example of Jesus Christ 

There is a seed of the One Good sown in every 
man ; which seed I address, and desire to be mani- 

* Note. — " Repentance" is not used here in an offensive sense, but as a prepara- 
tion consisting in a change of mind under a just sense of inconvenience or injury 
done by past conduct; and as a relinquishment of any course, from the convi 
trust it has nut lei to the desired object ; Sorrow, fear, and anxiety, are ^lopti:. 
parts, but adjuncts of it. 



81 \ A PERSUASIVE TO IW'ITY. 

fest onto, in all who read and Beriously consider the 
concern which is committed unto me, and com- 
mended to every man's conscience in the sight of 
Go<L Prom this seed hath proceeded every honest 
thought and work of uprightness which, in the hope 
for a better condition, hath attended any person du- 
ring the time of trial in alienation and division which 
and lias prevailed. From this good seed has 

\vn up that manifestation of forhearanee to pr< 
correspondence in disunity, and to refrain from it 
without unity, in one of the Philadelphia Yearly 
Meetings referred to in the " Brief Narrative," pa 

82 and 83, whi$h has hitherto put aside such a division 

in Ohio in 1864 ;*and has also enabled the 
well-exercised members of that Yearly Meeting, to 

* How shall we sufficiently magnify, or increase the sensible 
feeling of the love, goodness, and mercy of God, in thus putting a 
limit to this spirit which divide! h men one from another and from 
good, hut by prayer that the ground of onr own hearts may be re- 
newed in and preserved good, and by watching in ourselves that 
an enemy may BOW no evil seed there to take root and bear fruit in 
and upon us I 

Mark His mercy, in that Tie hath sown this seed and caused it 
to spring up, and to shew the r^od blade, distinguishing its kind, 
in the Vi and Yearly Meeting where th? triL $eed of covt< rt- 

tion first grew unto division of man from his neighbor in and by 
it, deceiving them to believe that the fruit of it was good for food, 
and that, in partaking of it, wisdom dwelt with themselves res] 
tively, and not with those who were oi a different opinion : SO that 
. did not Beek the comfort one of'another. but were to each 
r at Job's frier, t ) him, when he addressed tin m Bay- 

" N'o doubt but ye are the people, and wisdom shall die with 
But I have understanding as well as you : I am not inferior 
., who knoweth not such things as these Y 1 am as one 
ked of bia n< r, who callethupon God, and he (his neigh- 

answereth him: the just, upright man is laughed to Bcorn. 
He that is ready to Blip with his feet is as a lamp despise d in the 
I of him that is at ease." dob xii. 2, ;; . -1. 6. In the mar- 
vellous goodness of God, dews did not increase in that divi<h 

■l found themselves in affliction increasingly, having, 
In dividii and He hath caused a testimony to 

spring u]) in some who J putting b inions and notions, do not 



SUPPLEMENT, 



bear with another 

while iiinff from reading and recording docu- 

menta that have been \ it; and which 

ild nol reived and read to mutual oomi 

long a> that Beed which ifl of the evil divider haa 
place and growth am them i 9- 

ing bi th r than oth< 

anse of Bome opinions which they hold from 

[ differences 
in gifts, which no man hath or receiveth from or of 
himself: not considering (1 Cor. iv« 7 to 21) who 
maketh them to differ from another, nor that they 
have nothing justly which they have not received as 
a gift; nor, if it has been so received with due 
thankfulness, why they should glory as if they j 

sed it not by gift. It is of the growth and strength 
of tins evil dividing spirit that a few have been more 
deceived, and carried into further division, and even 

neglect the good seed which He haa sown in all. lhat, notwith- 
n contend for opinions when they neglect the gift of 
(i<» 1 and this good seed, and seek not its increase in themse. 
and their neighbors : and, not duly esteeming their neighbor, c 
cultivating that good ground, and the good 6eed sown in it: and 
thus become alienated from each other, and divided from the good 
and comfort one of another by the growth of evil seed : I say that 
he hath, nevertheless, raised a testimony that there is no healing 
virtue in this evil seed, nor in any growth of it : and that the har- 
of good, which is the time of gathering good fruit together, 
having bound the bad in bundles (or in each man) to be burn- 
ed, mast be waited for in a man's own heart ; where, in every one, 
lay of the Lord burns, as an oven ; by which effect men may 
aguish where and what that day is. For every Season, aid 
y good and perfect gift from Him who holdeth them in I 
own power, must be patiently waited for and received in men's 
hearts ; in which waiting, seeking for, and receiving, avoiding 
controversy and contention in opinions and notions, men come to 
find healing virtue : being enabled to press through the crowd sur- 
rounding the Truth, and to touch that garment through which 
virtue flows : and to have that vesture covering them, which is not 
received in j ju by rending it, but by casting lots fur it. 



Q 



16 A PERSUASIVB TO I'MTY. 



to isolation in some places; denying to others while 
yet claiming to them or himself, the name of that crea- 
tun which cannot bb proved to hare any existence in iso- 
lation ; nor without a willingness in man to bear with 
and suffer for and with bis brethren : which spirit is 
of God and Jesus Christ; and gives a true evidence 
that his day is seen by Abraham's seed and offspring 
in their father's stature; (Gen. viii. 7, 8, 9;) although, 
as to the fullness in outward appearance which was 
and is in the body of Jesus Christ, the state of that 
member in whom this sight has place, may differ 
from another's, as much as his who (because of gra- 
cious promise) seeketh a heavenly city, country and 
kingdom, differeth from the state of him who(heing 
the t'uliiller and fulfillment of the promise) hath tl 
in j im, to be enjoyed, handled, and shewn ; and 

although the seed and offspring of the evil doer may 
he as far from recognizing the true circumstances 
of their cases, as the dews wore when they said unto 
Jesus, " Thou art not yet fifty years old, and hast 
thou seen Abraham?" (John viii. 57.) 

dc-us Christ walked amongst the lost, peculiar 
people of God to whom he was sent, unknown, except 
by the revealings of Goodness; and his hody the 
Church, now abides in the world, in the members in 
every stature of growth, unknown to (he world, except 
by the power of the same Revealer* Hence that 
which is of Him now, seeketh the lost sheep in the 
love of the owner of the flock in the wildem&ss, and 
goeth after it; not to leave it when found, but to 
lay it on his shoulders rejoicing, (Luke xv. 5,) car- 
rying it home : where he calleth tog< tht r hisfru nds and 
to rejoico with him because he hath found 



BUPPLBMENT. 817 

the lost one. Thi imparteth a knowledge of 

II the On Shepherd of the sheep; which 

work is also the calling of Hi- Bride, the Church; to 

lost, and to make herself known to them who 

leek her, and do not find her before they are 

/ her Keeper; because they do not know her, 

nor understand her lm m Him towards them, whereby 

she hath received power to seek them, and to Jay down 

life for tfo tn. 

Hence also it is not of God, that those to whom, in 
His love to them and to the world, IFe hath com- 
mitted many talents in the knowledge of tilings true 
and useful in the Husbandman's Held, refuse to use 
them in the world among thi sick who have need of a 
physician, and among! sinners who have need to be 
called to repentance. Every thought to use these 
given talents out of the world, or in such seclusion 
or exclusion as would confine the use of themamono; 
those who are whole, or to the righteous only, is a 
suggestion of Satan ; who teaches to take thought f r A If 
to- avoid sunt ring, Matt. xxi. 21, 22, 23 ; and not to 
deny and watch against self; and is of that mmd which 
savors the things of men and not the tilings which are 
of God. 

Men in conflicting opinions, and in doubt concern- 
ing the commandment of God, are in the condition 
which ever attends man in the fallen and prostrate 
state. 

He, in his first estate, (Eccl. vii. 20,) was made 
v fright; to bear his Creator's image, and the image 
of every creature of God, in truth and goodn 
wherein He had made them to live, when He said 
among and unto them, " Let us make [not h t us ere- 






18 A PERSUASIVE To UNITY. 



ate) man in our image, aft r our lih m ss ; and Let tliom 
(this combined creature) have dominion over the 

fifth of the Bea, and over the fowl of the air, and 

over the cattle, and over all the earth, and over every 
creeping thing that ereepeth upon the earth. " So 
God created man in His own magi . >u the imagi of < i 

created Hi h.un ; male and female created He them." 
Man was I in the image of God, and made in 

the image of all things that he laid creoUd ; which 
created things are not in the image of any otl r 
thing; but are the substances which God created 
and made, each having the form or image which He 
made when He created it. These, in his own created 
form, made in contain or hold the image of Himself 
Q ised; and lie said unto them, M Be fruitful 

and multiply, and replenish the earth, and subdue 
it: and have dominion over the fish of the sea, and 
over the fowl of the air, and over every living thing 
that moveth upon the earth. And God said, Be- 
hold, I have given you every herb bearing seed, 
which bupon the face of all the earth, and every 
tree, in which is the fruit of a tree yielding seed : 
to you it shall be for meat. And to every beast of 
the earth, and to every fowl of the air, and to every 
thing that ereepeth upon the earth, wherein there is 
life, I have given every green herb for meat; and it 
was bo. And God saw every thing that he had 
made, and, behold, it was very good. And the even- 
ing and the morning was the sixth day. Thus the 
heavens and the earth were finished, and all the host 
of them. And on the seventh day God ended EGa 
work which he had made; and lie rested on the 
Seventh day from all His work which He had made. 



. I'LEMI. 

; it : 

I in it He had rested from all His work 

which God i ta Tl 

ud of .rth when t". 

i, in the day that the L 

the earth and and every plant of the 

field h in the earth, and rbofthe 

I befoi jreWj for the Lord God had not caus- 
ed it to rain apon I rth, and tl 

ill the ground- But there went up a mist from 
the earth and watered the whole free of tip _ ind. 

1 the Lord God formed man of the d the 

ground, and hr I into his nostrils the breath 

life, and man became a living soul." T: 
through I -riptures, when man's heart ic 

and opened to understand them, he is instruct- 
ed in the light, that lav when lie fori 
it, concerning the generations of the he;. 

rth; and all the creatu: Lord God < 

1 and made with the power of life in them, to 

Tlispr o yet without rain, a man 

to till the ground; until the Lord God formed man 

he dust of the ground, to bear their likene- 
their Maker's like:. q a person with a soul which 

he image of Himself, and lives only by G 
breathing into him II> 

which is the Life or breathing of G 
whereby men are constituted the imago 

God's Life or substance in | , as Jesua 

a, and remains to be in his body the Church. 

1. i. 24.) 
As the living soul of man lov _ xl, which is 
one with th. :h of God, for God is One, he 



320 A PERSUASIVE TU INITY. 

Lives a g >od life, and remains npright in heart; but 
as he rejects that breath and love, through the 

love of evil, lie dies to good, and falls by transgres- 
sion, and becomes prostrate, and is not upright in 

heart. The bSMes from the heart of man are accord- 
ing to the state of if, which state is fixed of Ghd accord- 
ing to man's love of good, or love of evil : for that 
which he loves most is the father of his thoughts 
and works, whether it be good, of which is life unto 
righteousness ; or whether it be evil, of which is sin 
unto death. In the state of death to righteousness 
men know not any thing certainly or truly; having 
no faith toward Jesus Christ, nor repentance toward 
God, so as to wait patiently upon Him, the only 
source and fountain of all true knowledge and wis- 
dom; but are under condemnation, and are in 
opinions only, and in doubt; and therein work unto 
damnation: which men never can be fully free from 
until THEY are baptized, not unto Moses, or unto John 
only, but into the death of Jesus Christ, which is unto 
all sin; wherein they cease to do evil, by denying 
and dying unto self; thus losing their life for Jesus 
Christ s sake; (Matt x. 34 to 42) the only way to be- 
come his disciples, and to learn to love mercy, to do 
justly, and to walk humbly with (rod; which 18 the 
whole duty of man, and is fulfilled only in the Son of 
G > 1 and man, who is the resurrection and the lite of 
God or good. He it is who was and is sent, last of all 
to the unfaithful husban Imen, (Matt. xvi. 83-44) in the 
hop.* of God that he may be reverenced ; who re- 
mains with his Church, and is " the Heir," respect- 
ing irhmii the Apostle said (Gal. iv. 1, 2 y ) that "as long as 
he is a child, differeth nothing from a servant, though 



BUPPL1 i 

he be Lord of all ; hut is under tutors and governors 
until the lime appointed of the Father;" which is 
time of the restitution of all things. His living 
disciples are in the world, as he (JohnxviL li 

in the world; although they are (John xvii. 16) not 
of the world, as lie was not of the world ■ and their 
rk in the world is as his was, to bear witness (John 
xviiL 87) unto the Truth, or to that which is tr 

Of the witness unto the Truth which has been 
holy S are a record; testifying re- 

Lg the creation of man, and that the natural 
(1 Cor. xv. 40) was before the spiritual; that the first 
man (1 Cor. xv. 45) Adam was modi a taring soul ; the 
last Adam was made a quickening Spirit: and as in the 
first , (1 Cor. xv. 22,) in tlte last all shall be made 

alive. Into which estate, if m ", they "must 

be born again :" (John iii. 3, 7) for without canOi r 

children first witnessed, there is no 
entrance into it (Matt, xviii. 3). The wituess of Truth 
is, that there can be no conversion into the form of 
a child of God, nor birth unto this estate, without a 

. who is the Bride of the Lamb of God which 
takes away the sin of the world ; and who does not 
overlay nor overdrive her offspring, and cannot con- 
sent to the division of its living bodv, which is the 

O If 9 

last dispensation of God's grace to unfaithful husband- 
men. This Mother comprehends God's goodness ; 
and her sons are preserved from evil division through 
the wisdom (1 Kings iii. 28) of their Father in a wise 
King or care-taker ; and are never slain but by wicked 
hands ; nor can their flesh see corruption, but rests 
always in the hope of the resurrection : their life being 

the life of their Father, no man (John x. 18) taketh 

21 



822 A PBB81 ASIVK M UNITY. 

that life from the man who hath it; but that man layeth 
it down, as he hath received commandment: that 
which wicked men take away from the disciples of 

Jesus Christ, LS the life of the earthy; and the life 
of the Son of God and man continueth in the resur- 
rection of the just, and in the children of the same 
mother, the Church, the Bride, the Lamb's Wife; 
whose husband (Isa. liv. 5) is her Maker; in whom 
only remains the Oneness of Goodness forever. 

This woman given for a help meet, should continue 
with her husband, in care for their children, in what- 
ever is their state of growth ; and be mindful of 
their cry in need, to iced, and to clothe, and comfort, 
and instruct them ; and never leave or forsake them : 
she should not flee when the wolf cometh, (John x. 
11,12) as the hireling doth; but lay down her life 
for the sheep, with the good Shepherd, her Keeper. 

This is the testimony of the Friend, who keeps the 
good commandment, and is in necessity to suffer ac- 
cording to measure in unity with him in whom 
dwelt the fullness of the Godhead bodily; (Col. ii. 9 ;) 
whom it behooved to suffer, and to rise from the dead 
the third day, (Luke xxiv. 46,) that repentance and 
remission of sins should be preached in his name 
among all nations, beginning at Jerusalem; by those, 
who, keeping his commandment, tarry in that holy 
city (the new Jerusalem) until they receive power 
from on high. These, according as they abide in the 
measure of their growth in her in whom, with her 
husband, it pleascth God that all (Col. i. 19) fullm 
dwells, will manifest no controversy with the calling 
of any servant (Matt. xxi. 84-44) who is sent for the 
Bame purpose as he is who is sent last of all by the 



SUPPLEMENT. 

HuBbandman to receive the fruits of His vineyard, 
but will teach the fulfilling of a& righteousness with* 

out controversy ; recognizing the need which chil- 
dren, under the law of God, have to be under tutors 
and governors who stand in His ptfwer, and keep 
their places in the world where their One Master sends 
them, and in the Church; or in the earth, the footstool 
of God; and in heaven, the place of His govern- 
ment or throne; from whence proceeded the pure 
river of water of life, clear as crystal, which John 
wrote of. Rev. xxii. 

Standing in this power, the suffering body of 
Christ, his Church, truly a Society of Friends, "shall 
be a tabernacle for a shadow in the day time from 
the heat, and a place of refuge, and for a covert from 
the storm and from rain :" (Isa. iv. G) and be able 
continually to declare, as " At a general meeting of 
Friends at Amsterdam (in Holland) the Second of 
the Sixth month, 1677," " Be it known to all men, 
That the power of God, the gospel, is the authority 
of all our men's and women's meetings ; that every 
heir of that pow T er is an heir of that authority, and 
so becometh a living member of right of either of 
those meetings, and of the heavenly fellowship and 
order in which they stand ; which is not of man, nor 
by man." 

" And be it known unto all, we cast none out from 
among us : for if they go from the light, and spirit, 
and powder in which our unity is, they cast out 
themselves. And it has been our way to admonish 
them, that they may come to the Spirit and light of 
God which they are gone from, and so come into the 
unity again. For our fellowship standeth in the 



324 A PER8UASIYB TO UNITY* 

light, which the world hateth, and in the spirit, 
which the world grieveth, vexeth, and quencheth 
and if they will not hear our admonitions, the tight 
COndemneth them; and tlien goeth our testimony 
out against them." — See Select Works of William 
J\/in y Vol. 3, Third London Edition, pages 382 & 384. 

In that measure of Faith, Hope, and Charity, 
which is graciously vouchsafed to me, I desire truly 
to stand always thy Friend, 

JOSEFII BANCROFT. 

WlLMIHGTOK, Del., 3d month, 1S74. 



A. KEY 



TO 



A PERSUASIVE TO UNITY 

IN RESPONSE 

To the following notice, which appeared in " The British 
Friend," of Eighth month 1st, 1874, No. 8, Vol. xxxiii. : 

u A Persuasive to Unity, setting forth the ground of that 

source of comfort ; in which ground of a clean heart 

and a right spirit men may grow in good, and 

firmly support each other as living stones in the 

Temple of God." — By Joseph Bancroft. 

11 There will be no difference of opinion as to the good- 
ness or desirableness of our author's object, though we ex- 
pect that many, in common with us, will find it difficult 
to make out from anything in his book what the author's 
plan of reconciliation is. To enable us to understand how 
this object is to be accomplished, we would require to 
know specifically wherein the parties to be reconciled differ 
from each other. A discrepancy of view on an essential 
point of doctrine gave rise to division, and, if this cannot 
be removed, we confess to seeing no prospect of reunion, — 
nor would such reunion be desirable. It may possibly be 
that the discrepancy is less than some have imagined, and 
on this supposition, any effort to have it explained and 
removed is worthy of all encouragement, so that all who 
bear the name of ( Friend ' might form one harmonious 
body." 

PROPOSITION I. 

A clean heart and a right spirit in man is the ground 
of unity; 1 and without that ground there can be no 
knowledge of the substance of unity. 2 That ground 
must be known and abode in by men before discrep- 

325 



A KEY TO A PERSUASIVE TO UNITY. 

ancies of view can be Bearched out to their comfort, or 
explained and removed. 3 

1 Consult page 6 to close of paragraph ; 13, par. 1 ; 35, par. 4 to 
clos. I •:ir. 1. 2. ■ Page 13, par. 2; 6, par. 1 to close. s Page 

2 7. i -ir. B; 819, par. 1 to close. 

PROPOSITION II. 

11 A discrepancy of view n can only be removed by 
blinding that eye by Jesus Christ's judgment which 
sees not as God sees ; 4 and by giving sight to that eye 
which sees only as God sees, that judgment being re- 
ceived and submitted unto. 5 " And Jesus said, For 
judgment I am come into this world, that they which 
see not might see ; and that they which see might be 
made blind." — John ix. 39. " Wash you, make you 
clean ; put away the evil of your doings from before mine 
eyes; cease to do evil, learn to do well; seek judg- 
ment, relieve the oppressed; judge the fatherless, plead 
for the widow. Come now 7 , and let us reason together, 
saith the Lord : though your sins be as scarlet, they 
shall be as white as snow; though they be red like 
crimson, they shall be as wool. If ye be willing and 
obedient, ye shall eat the good of the land ; but if ye 
refuse and rebel, ye shall be devoured with the sword : 
for the mouth of the Lord hath spoken it." — Isaiah i. 
1G-20. Examine also Isaiah xxxiii. 13th to 24th verses. 

4 Refer to page 10, tenth line from top to close of paragraph ; 
1 B, par. 1; 45, par. 3 to close; 17, par. 2 to close; 20, par. 2 to 
close; 25, par. 1 to end ; 64, par. 2 to close. 5 Pago 39, par. 2 to 
close ; 2 ( J8, par. 3 ; 300, par. 2 to close. 

PROPOSITION III. 

There can be no " discrepancy of view" where the 
judgment of Jesus Christ prevails; 6 for "discrepancy 
of view" is out of the "One good" Bight, ami is in that 
will of the creature which submits not to Jesus Chrii 



A 

judgment; the ereature being already d 

Him and the • good." 7 To that divided en 

"reunion" in g< sorely essential for the good of 

all: and this is known and acknowledged to 1 
rable always for them, by all who see aright; 9 hav 
that eye first shut which Jesus Christ makes blind, 
thereby removes the false doctrine which teaches men 
that they should divide from one another in the B< 
ing of good, and that the seeking of God is not to the 
lost; by the finding of which lost the joy in heaven can 
only be increased; "for God so loved the world, that 
He sent His only begotten Son into the world," that 
that which divides from good might be removed, and 
men become one, even as He and His Father are one, 
and that that doctrine be taught which would prove it 
is not desirable that men should be separated from each 
other or from the good, which only is One. 10 

6 Page 39, par. 2 to close ; 301, par. 2 to close. 7 Page 303, par. 
1 to close. 8 Page 304, par. 1 to close ; 39, par. 1 ; 42, par. 2 to 
end; 44, par. 1 to close; 47, par. 1 to end. 9 Page 47, par. 1 to 
close of par. on pp. 56 and 67 ; 59, par. 1. 10 Page 19, par. 2 ; 25, 
6th line from top to close of paragraph ; pp. G2, 63 ; 302, par 1 to 
close. 

PROPOSITION IV. 

It will be found in the Truth, that " discrepancy of 
view " is altogether in that imagination of man which 
is evil, and only evil continually ; u and is ceased from 
u when men cease to do evil; " and that the teaching of 
men to do and be good is " worthy of all encourage- 
ment." 12 — See 2 Cor. x. 3d to 6th verses. 

11 Page 60, par. 1 ; 61, par. 1 and 2 ; 70, par. 1 ; 71, par. 1 ; 86, 
par. 1 ; 303, par. 1. 12 Page 313 to end. 

PROPOSITION V. 

The reviewer admits there is that respecting which 
"there will be no difference of opinion/' The absence 
of difference is essentially a state of agreement or one- 



323 A KEY TO A PERSUASIVE TO UNITY. 

3 both in opinion and knowledge. 1 ' 1 It will have 
place, and can only truly have place with those who 
know the goodness or desirableness of the object 
sought : M those who do not know this goodness or 
desirableness, may reasonably be allowed and borne 
with while being counselled by Him who has universal 
love, before He spues them out of His mouth, because 
they are lukewarm and in differences of opinion through 
poverty, while thinking they are rich; not possessing 
the knowledge of God, the true riches, which overcomes 
opinions ; 15 and which He counsels them to buy of His 
Son, that they may not differ in opinion, or fall out by 
the way, nor be careless about coming into the One 
Good ; but earnestly learn, through faith, the true dif- 
ference between poverty and riches (Rev. iii. 15 to 22), 
and between good and evil eyes. 16 — Matt. vi. 22, 23. 

13 Page ( .', 8th lino from top (" setting forth counsellors") to 
close; 'JO, par. 1 ; 22, pur. 2 to close. u Page 22, par. 1 to close ; 
2"), par. 1 ; 28, par. 3 to close. 15 Page 30, 5th line from bottom to 
cn<l of paragraph on page 3J ; 3G, par. 1 ; 39, par. 2 to page 40. 
1G Page 41, par. 1 to p. 49 ; 298, par. 3 to end ; 305, par. 1 to end. 

PROPOSITION VI. 

The "reunion" of men in good who have been 
divided, and are not reconciled to each other, can only 
be brought about and have place in men by their 
receiving God's love, and not rejecting that grace 
which is universal and is offered to all men without 
respect of persons (see Acts x. 34), 17 by the Reconciler 
in Him whose name is One (Zech. xiv. 9), and is good; 
by doing whose will men learn to do well, by ceasing 
from man's luve of self above good ; which love is evil, 
and is of the devil, whose " name is Legion" (Mark v. 

n Pmn 14; L8-21 : 25, par. 1 to end; pp. 28, 29. » Page 82, 
par, 2 to olon , ,. ■:. par, 2 to page M ; pp. 298, 299 to end. 



a po a i co mm 

EtopoemoN vii. 

"The Author's plan." A plan is thai which is 
marked out by measure and lines. Any measure of a 

line in a plan is a part of the plan itself; if all 
measures or parts of it are not observed, the ol 

;h or knoweth not the whole, hut only that part 
which he has learned, by measure and line: he D 
not have learned or "made out" the whole, though it 
be before him, for some plans are "hard to be under- 
stood." "And account that the long-suffering of our 
Lord is salvation ; even as our beloved brother Paul 
also according to the wisdom given unto him hath 
written unto you; as also in all his epistles, speaking 
in them of these things ; in which are some things hard 
to be understood, which they that are unlearned and 
unstable wreet, as they do also the other Scriptures, 
unto their own destruction. Ye therefore, beloved, 
seeing ye know these things before, beware lest ye a 
being led away with the error of the wicked, foil from 
your own steadfastness. But grow in grace, and in 
the knowledge of our Lord and Saviour Jesus Christ. 
To him be glory both now and for ever. Amen." 
(2 Peter iii. 15-18.) The reviewer alleges that "the 
author's plan of reconciliation is difficult to make 
out from anything in his book." In the love which 
covers his mind toward all of his fellow-men with- 
out respect of persons, though allowably first pla 
before those who make the profession of Friends, as 
Jesus Christ sent His disciples (Matt. x. G), and was 
sent Himself (Matt. xv. 24), to the lost sheep of the 
house of Israel ; the author has been made willing to 
endeavor to furnish a key for the understanding of 
what he has put forth for seeking minds ; being fully 
persuaded that what Robert Barclay wrote concerning 



330 A KF.Y TO A TERSUASIVE TO UNITY. 

the Love, Worship, and Government of God, by Jesus 
Christ, ia a true testimony, and a just plan for men to 
walk by before, or in the sight of, His Father, by fol- 
lowing Him who remains to be His only begotten Son. 19 

» Pages 5 and 6; 17 to 20; 36 to 46; 68 to 63; 91 to 106; 109 
to 184; 189 to 192; 195 to 223; 227 to 293; 297 to 301; 310 to 
317; 322 to end. See also Minutes and Testimony of Concern 
hereto appended. 









Foe example's sake (see first paragraph on page 22), 
the following is added: — 

At a meeting of some Friends held in Philadelphia, 
on the 10th of the Seventh month, 1874, at the 

Bethany Mission Sehool-house, on Brandywine 

Street above Fifteenth Street, according to adjourn- 
ment in the Fourth month last : — 

Joseph Bancroft was appointed to serve the meet- 
ing as Clerk. 

We have been renewedly favored to see our Sa- 
viour, who is the cause of our meeting together in 
His name; and have been comforted in and by Him 
in the fulfillment of His promise to the smallest num- 
ber who can meet therein; and also through the evi- 
dence thereby received and given of love from and 
to Him, and one unto another; by which witness is 
given of His resurrection, and being come the second 
time without sin unto salvation, in the remission of 
sins past and from any present transgression of His 
commandment unto His disciples, to love one another. 

In this love, they who "are sanctified by God the 
Father and preserved in Jesus Christ" cannot forsake 
meeting together in the world, for a testimony to His 
salting presence with them by works which no other 
man than the One Advocate, Christ Jesus, does in and 
through the members of "His body, the Church;' 7 
called to bear witness unto the Truth in Him; that 
mercy, peace, and love may be multiplied among men. 

Being afresh confirmed in the necessity for the 
prepared joints and preserved members of this body 
thus to meet together, that their places, and the places 
of their meetings may be found, in true witness of 
having received the atonement (Rom. v. 11), which 
is by and in Jesus Christ, and by which, in their 
measures, they are One in witness with Him and the 
One Good, His Father, in that Oneness to invite and 

331 



332 a PERSUASIVE To rxiTV. 

call all men to the same substance: a committee was 
appointed to unite with the clerk in the endeavor to 
forth in a concise manner the concern which lias 
appeared amongst us; that it may be printed with a 
notice of the time of our next meeting, which is con- 
cluded to be held at the same place on Sixth day, the 
loth of the Tenth month next, at 10 o'clock A.M. 

The meeting then adjourned to meet at that time, 
if so permitted. 



In this cause it is needful for us, beloved, now to 
write unto you who are sanctified by God the Father, 
and preserved in Jesus Christ, and to you also who 
are called to be so (in Oneness, for the call is to all) 
concerning this salvation; and to exhort that ye 
should earnestly contend for the faith which was once 
delivered to the saints, who are the Society of Friends 
in unity while they are so preserved and sanctified: 
11 for both He that sanctifieth, and they who are sancti- 
fied are all of one; for which cause lie is not ashamed 
to call them brethren." Heb. ii. 11. " Therefore, we 
ought to give the more earnest heed to the things 
which we have heard, lest at any time we should let 
them slip." Jleb. ii. 1. O beloved! have they not 
been let slip? Is there not need that if any are sanc- 
tified by God the Father, unci preserved in Jesus Christ, 
and if any arc called, they should be found in the re- 
proving Comforter ; out of divisions from that which 
is good, and not standing between opinions, but 
(having salt in themselves) in goodness, and in holi- 
es of life and conversation; their sanctiiication 
being proved by deeds of Truth, and by bringing 
them to the true light, which, in this present world, 
18 the body of Jesus Christ; that it may be known 
that their (\cr(\^ "are wrought in God," and that the 
dorrs of them are organized of God in one good sav- 
body, and are preserved therein to be the light 
of the world; and are not of them who turn the grace 



MINTTK \\ D ti>T!M«>'. 

i : r ( < I i iviousness, denying I he 01 ' ■ I . 

( > is Chri \y do not Bpeak 

I oi' things v. know 

mst a brotl 1 in and Esau had; they arc 

not willing for worldly reward like Balaam to ap] 

linst that which the Lord hath b d will 

bless; nor like Korah and his company (Nam. xvi. 
3) to say, "seeing all the congregation arc holy, every 
oneof them," rather than to submit themselves totlio 
tion of God; which is through the servant 
who is faithful in all his house, and under the teach- 
ing of that Son without whose revealing no man 

th the Father; and who, being seen by any man, 
lie seeth the Father also. For truly the organization 
of the Church of God manifest in the flesh, which is 
the body of Jesus Christ, is only of Himself, by and 
through the Son, whom no man can come to except 
the Father, in immediate generation, draw him (John 
vi. 44) by grace and truth, to be Ilis mother who 
keepeth the Father's commandment to love God above 
all; and to know of the doctrine or bread that buildeth 
up (John vii. 16, 17), and establisheth the man ap- 
proved of God by growth through good works, which 
God hitherto does by him (Acts ii. 22) who eateth 
of the bread, and drinketh of the drink, which is the 
flesh and blood of Jesus Christ; which the Father 
giveth from lleaven (John vi. 32-35, 48-58), His 
throne and dwelling-place, to be received for the life 
of the world. 

The friends of Jesus Christ, the Church of the liv- 
ing God, know of no other true organization into one 
saved body, than by and in this One seed, agreeable 
to Ilis own witness unto the Truth, u Ye are my 
friends if ye do whatsoever I command you:" and 
these are that body of organized members to whom 
(the body, not one member^ 1 Cor. vii.) He maketh 
known, through diversities of gifts and operations, 
all things that He hath heard of His Father; and 
severally chooseth and especially ordaineth the 



334 A PERSUASIVK TO UWITY. 

members to go and bring forth fruit, and that their 
fruit should remain in love one unto another; accord- 
ing to and by keeping His commandment. John xv. 

1 1-17. 

These forbid no man to do good because (as men 
see) lie followeth them not (Mark ix. 38-40; Luke 
ix. 49-50); neither do they forbid any to meet to- 
gether in the received name of Jesus Christ; nor do 
they refuse or neglect to prove themselves (2 Cor. 
xiii. 5) or any who profess to meet therein. Jude 14- 
25 ; 1 Thess. v. 21. Neither, being preserved in Him, 
and sanctified in the love of God to the world, can 
they hold any meeting for the worship of God, sepa- 
rate from the world which needs to be saved, and to 
be in the performance of that duty (Jude 19); but 
for that purpose must meet with any man in the 
world; inviting all men to meet with them in the 
same regenerating, saving body, to endure trial as 
gold is tried, and as perfect and upright men under 
the law, like Job, are tried by that which meets 
with the Sons of God, but is not of them in genera- 
tion ; that they may all, after trial endured patiently, 
and through the mercy of God seeking them under 
the law, come to bear the same testimony that Job 
did, and in the same power of given sight: saying 
(Job xlii. 5), "I have heard of thee by the hearing of 
the ear; but now mine eye seeth thee: wherefore I 
abhor myself, and repent in dust and ashes." This 
power of sight qualified John (Matt. iii. 13-17), the 
last and greatest prophet under the law, after fulfill- 
ing his reproof to the viper's seed, and all righteous- 
ness in obeying Jesus Christ (John i. 32-33), to point 
Him out by sight unto the people ; not having known 
Him with certainty personally before (John i. 31), 
but by hearing under the law, where both John and 
Christ were and are made complete (Gal. iv. 4); and 
the Priesthood is changed from Levi to Judali (Ileb. 
vii. and viii.), who u yet ruleth with God and is faith- 
ful with the saints." llosea xi. 12. 



MIM'TK ANI» TKSTIMcXY. 

Bv the things which Job had Buffered, be had learned 
to answer the Lord in righteousness. Sis lorii 
kindness having inatruoted him through trials; quali- 
fying him to s;i v : "I know that thou oanst do every 
thing, and thai no thought can be withholden fr 
thee.' 1 He had learned, that withotU the knowledge 

which abideth with God, and not with man, only 

1 giveth ft, and man eateth that good food in daily 
bread, and that wh med himself wise, he was 

the man who had hid counsel from himself, and there- 
fore had uttered that he understood not; tilings too 
wonderful for him, which he knew not; and being 
so prepared to deny himself, lie could effectually pray: 
"Hear, 1 beseech thee, and I will speak ; I will de- 
mand (ask) of thee, and declare thou unto me." Job 
xlii. 2-4. 

This perfect and upright man, being sanctified 
through tribulation and the washing of his robes in 
innocencv, was pure in heart; for God, who searcheth 
man's heart, charged him not with iniquity. He was 
blessed to see God through and by his Son, the ever- 
lasting present High Priest after the order of Mel- 
chizedek, and not called after the order of Aaron; 
in whom, having a part, he became qualified to pray 
for his friends when they offered a burnt offering as 
the Lord commanded them. 

Such men have a part in Him who is the Prince 
of the kings of the earth, who hath made them kings 
and priests unto his Father ; and they can but ascribe 
unto Him who hath loved them, and washed them 
from their sins in his own blood, that maketh com- 
plete both within and without also, lacking nothing, 
glory and dominion forever and ever. And in that 
power cannot but desire to meet together, and invite 
men to agree together, and to be renewed in knowl- 
edge, bearing the samo transformed image; and not 
to be deterred from so doing, nor be divided from 
one another by not bearing tribulation and persecu- 
tion, but to suffer it patiently ; and follow the exam 



336 A PBBStJASIVB TO UNITY. 

pie of their Head, loving their enemies and laying 
down their life for the world, for a testimony of 1 

presence in the world, for its salvation through the 
love of God. 

For this cause we meet together in the name of 
Jesus Christ, that He may be i>cen and known to bo 
come in the flesh, His body, the Church ; the light of 
the world while it is in the world, and the manifesta- 
tion of God's salvation. In this duty we invite you to 
meet where ever your lots may be cast ; not going out 
of the world, but abiding in it, without any separa- 
tion from the good-will of God and his Son Jesus 
Christ, who has sent His disciples into it, His wit- 
nesses unto the Way, the Truth, and the Life of God, 
given for the life of the world in every one that 
hearkeneth thereto. 

Eere men stand in the work of perfect men, and 
in the dispensed measure to them of the perfect work 
of God (through patience, that gift of God the work 
of which is perfect), which with man is ever in the 
six days preparatory to the rest of the Seventh day, 
which is the Sabbath of the Lord God; and which 
His people are called to know and rest upon, after 
the perfect work of the six days; on the last of which 
man is made complete, and stands in the state of the 
Sixth Church in Asia (earth), unto which John wrote: 
and only on entering her opened door to worship 
before her feet, and receiving her visitation of the 
Spirit of God in counsel, and loving rebuke, and 
chastening, so as to be zealous in repentance, can the 
Seventh, or just state of man in God, be established 
in the fullness of everlasting peace. To this we in- 
vite and call all men, in the love of God to them ; 
and for this we meet, not separating ourselves in 
self-will and sensual presumption from any man; 
having received a testimony against so doing. 

Signed on behalf of the Meeting and Committee, 

Joseph Bancroft, Clerk. 



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